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CHRISTIAN EDUCATIONAL SERIES-BOOK TWO 



LUTHER'S 



%VLVQc Catecbiem 



GOD'S CALL TO REPENTANCE, FAITH AND PRAYER 
THE BIBLE PLAN OF SALVATION EXPLAINEDJ 



TRAl^SLATED, WITH THE HELP OF OTHERS, 
BY 

PROF. JOHN NICHOLAS I.ENKER, D. D. 



(Pari^ Second of Luther's Catechetical Writings, Vol. I ) 

SEVENTH THOUSAND 



MINNEAPOLIS, MINN., U. S. A. 
1908 



1102 



U8KARYofCONGR£SS 

sti- 11 lyos 



Copyright, 1908, by PROF. J. N. LENKER, D. D. 






preface. 



It IS a mistake to think that the Catechism is only a book for the 
^ instruction of children. Luther himself in the maturity of his relig- 
ious life continued to use it devotionally. His two Catechisms 
:V, grew out of practical religious needs, ultimately out of the institu- 
I Viion of the confessional, in which it was the custom to examine 
[ Christians as to their knowledge of the elementary teachings of the 
' Christian faith. From ancient times the traditional materials for 
such examination were the Ten Commandments, the Apostle's 
Creed, and the Lord's Prayer. In his confessional practice Luther 
early learned the need of practical expositions of these fundamental 
materials, which he called Catechism, for the use of the laity. From 
1516 to 1522, he preached and issued a series of books on these 
topics. His experience of prevailing ignorance during the Visita- 
tion of the churches in 1528 induced him to resume his catechetical 
labors. Again he preached on the Decalogue, the Creed, the Lord's 
Prayer and the Sacraments, and reduced the contents of his ser- 
mons to the form of the Large and the Small Catechisms, both of 
which appeared in 1529. Even the Small Catechism is not only a 
child's book, but a layman's book. Still more is this true of the 
Large Catechism. It is not theological in the technical sense. 
Popular in style, devotional in spirit, avoiding abstractions and ab- 
struseness, confining itself to the elementary truths of Christian 
faith and life, it is a book for edification. It grew out of sermons, 
and it has preserved their flavor. It is a devotional manual on 
the essentials of Christian faith and experience. 

That an effort should be made to circulate this book among our 
laity in an English form ought to create no surprise. Who can 
doubt that now, if ever. Christians need sound and plain instruc- 
tion in the elements of our holy religion? As we are convinced 
of the need of wholesome instruction, so are we confident that many 
am*ong our laity desire it. In the Large Catechism they will find 
it in simple, easily intelligible, vivacious, fervent and edifying form. 
It is a book not to be read and laid aside, but to be re-read and 
meditated upon. 

By courtesy of the Rev. J. N. Lenker, D. D., of Minneapolis, the 
publisher of Luther's works in English, his skillful new translation 
of the Large Catechism is issued by the Publishing Committee of 
the United Synod It is to be wished that it will find many earnest 
readers both within and beyond the bounds ©f the United Synod. 

A. G. VOIGT. 
Tbeological Senua^ry, Mt Pteaa&nt^.S. C. 



Wilt Ittttg 0f (S0i*0 ®f arliwgfl 

Right Faith in God and True Love to Our Neighbor. 
As set forth in the Catechism and in this volume. 



Ten Words of God to Man. 



Ten Words of Man in Reply. 



GOD'S COMMANDMENTS.^^ V THE APOSTLES' CREED 



First Table of the Law. 
Our Love and Duty to God. 

1. I am Jehovah thy God. 
Thou shalt have no other gods 
before me. 

2. Thou shalt not take the 
name of Jehovah thy God in 
vain; for Jehovah will not hold 
him guiltless that taketh his 
name in vain. 

3. Remember the S^ibbath 
day to keep it holy. (Thou shalt 
sanctify the holy-day or rest- 
day.) 

Second Table of the Law. 
Our Love and Duty to Man. 

4. Honor thy father and thy 
mother. 

5. Thou shalt not kill. 

6. Thou shalt not commit 
adultery. 

7. Thou shalt not steal. 

8. Thou shalt not bear false 
witness against thy neighbor. 

9. Thou shalt not covet thy 
neighbor's house. 

10. Thou shalt not covet 
anything that is thy neighbor's. 

For I Jehovah thy God am a 
jealous God, visiting the iniqui- 
ty of the fathers (etc). 



True Faith in the Triune God; 
Father, Son and Holy Spirit. 

1. I believe in God the Fath- 
er Almighty, maker of heaven 
and earth. 

2. I believe in Jesus Christ 
my Lord (etc.), who came from 
heaven to reveal God's name to 
me by his teachings, death and 
resurrection. 

3. I believe in the Holy Spir- 
it (etc.), for whose work of ap- 
plying Christ's redemption the 
holy-day has been set apart. 

THE LORD'S PRAYER.^ 

Seven Petitions Christ Taught. 

4. Our Father who art in 
heaven, hallowed be thy name. 

5. Thy Kingdom (of grace 
and life) come. 

6. Thy will (and not the will 
of the flesh) be done (in me). 

7. Give us this day our daily 
bread. (Then we need not steal.) 

8. And forgive us our debts, 
as we forgive our debtors. 

9. And lead us not into 
temptation. 

10. But deliver us from evil. 

For thine is the kingdom and 
the power and the glory for 
ever and ever. Amen. 



i"The Word of the Lord abideth for ever." 1 Peter 1, 25. 
2"Thou art the Christ, the Son of the living God." Matt 16, 16. 
^"God is a Spirit: and they that worship him must worship in 
spirit and truth." John 4, 24. 

Meditate upon the relations of these words of God and of man to 
each other. God commands, man believes and prays. Luther says, 
**The Ten Commandments are the doctrine of doctrines, the 
Apostles' Creed the creed of creeds, and the Lord's Prayer the 
prayer of prayers. God the Father gave the Ten Commandments; 
Christ dictated the very words of the Lord's Prayer; and I be- 
lieve the words of the Apostles' Creed to be inspired by the Holy 
Spirit." 



A CHRISTIAN PREFACE, HELPFUL AND NECESSARY. 

Being a Faithful, Earnest Exhortation Addressed by 
Luther to all Christians, but Especially to all Pastors 
and Preachers, to Diligently Exercise Themselves Daily 
in the Knowledge of the Catechism, Which is a Short 
Summary and Extract of the Whole Bible, and to Con- 
tinually Put it into Practice. 

1. We have weighty reasons for urging the constant 
use of the Catechism and for desiring and beseeching others 
to do so. We see, with sorrow, that many pastors and 
preachers are very lax in this duty, thereby dishonoring 
both their office and the teachings of that little book. Some 
do so from motives of fancied superiority, others from sheer 
laziness and love of their bellies, who act as if they were 
pastors and preachers merely for their bellies' sake and had 
nothing to do while they live but enjoy the church treas- 
ures — as they were accustomed to do under the Papacy. 

2. Although everything that ought to be taught and 
preached is now abundantly at their disposal by the clear 
and easy method of sound books and they now possess in 
reality what in former times only the titles of books sug- 
gested — "Sermons That Speak for Themselves," "Sleep 
Securely," "The Well Equipped and Their Treasures"— they 
lack the devotion and principle to purchase these books, or, 
if they possess them, to examine and read them. Shameful 
gluttons occupied with their own appetites! They would 
make better herders of swine and keepers of dogs thcUi 
watchers for souls and pastors of Christian people. 

35 



36 LUTHER ON CHRISTIAN EDUCATION. 

3. Now that they are released from the unprofitable and 
burdensome babbling of the daily seven periods, I would 
that they might so much as read, morning, noon ^nd night, 
a page or two in the Catechism, a prayer book, the New 
Testament or other sections of the Bible, and pray the Lord's 
Prayer for themselves and for the people under their pas- 
toral care. In that case, they would show honor and grati- 
tude to the Gospel, which has delivered them from manifold 
evils and burdens; in that case, they would blush with 
shame that they, animals that they were, saw in the Gospel 
no more than depraved, pernicious and shameful carnal 
liberty. The people, as it is, regard the Gospel altogether 
too lightly, and even our utmost exertions accomplish but 
little. What results then tan we hope for if we are indolent 
and careless, as we were under the Papacy? 

4. Besides this, a vicious and insidious plague has smit- 
ten us. A certain self-satisfaction and satiety lead many 
to think the Catechism embodies a doctrine of inferior char- 
acter. They look upon it as a book to be read once and then 
thrown into a corner, undeserving of a second reading. 
Further, even among the nobility some runts and curmud- 
geons are found who advance the thought that henceforth 
pastors and preachers are needless. They say that all is 
taught in books, which each may easily learn for himself, 
and without any reproof of conscience they let the pastor- 
ates decline and go to ruin. So pastors and preachers are 
allowed to famish, as could fitly be expected from mad Ger- 
mans. We Germans have such shameful people among us, 
and we must endure them. 

5. As for myself, let me say that I am a doctor and a 
preacher. I am as learned and experienced as any of those 
who are so presumptuous and confident. Yet I do as a child 
that is learning the Catechism. I read and repeat in the 
morning and whenever I have time, the Ten Command- 
ments, Apostles' Creed, the Lord's Prayer, the Psalms, etc. 
I daily read and study the Catechism, and .still I am not 
able to master it as thoroughly as I wish. I must remain a 
child and a pupil of the Catechism, and this I do very will- 



LUTHER'S LARGE CATECHISM. 37 

ingly. Yet these dainty and fastidious fellows affect to be 
doctors of the first rank upon reading the Catechism once 
— to know all there is to be known. Here is evidence enough 
that they regard not their office and the souls of their 
people, nay, not even God and his Word. They cannot 
fall, since they are already abominably fallen. Truly do 
they need to become children and begin at the alphabet, 
which they imagine they have long ago outgrown. 

6. For this reason I entreat these indolent bloats, these 
presumptuous saints, to allow themselves, for God's sake, to 
be convinced that they are not so learned and such great 
doctors as they think. I implore them not to imagine 
they have mastered the Catechism or have learned enough 
of it, even if they think they have learned it quite well. 
Though their knowledge of these writings were perfect, 
which is impossible in the present life, it would still be a 
highly profitable and useful exercise daily to read them and 
to make them the subject of meditation and conversation, 
provided the presence of the Holy Spirit is sought at such 
reading, meditation and conversation, for the purpose of 
shedding more light and of deepening devotion. Thus our 
taste for this doctrine and its power over us shall increase, 
according to the promise of Christ: "Where two or three 
are gathered together in my name, there am I in the midst 
of them." Mt 18, 20. 

7. Nothing is so effectual against the world, the flesh and 
the devil and all evil thoughts as to be occupied with 
God's Word, in conversation and meditation. The first 
Psalm, in the second verse, calls those blessed who meditate 
upon the Law of the Lord day and night. No smoke of in- 
cense or other savor will be so offensive to Satan as your 
occupying yourself with God's commandments and words, 
speaking, singing and thinking concerning them. This 
is the truly consecrated water, the sign which Satan avoids 
and which puts him to flight. 

8. Eagerly, then, should we read, speak, think, and prac- 
tice the Catechism, even if we had no other blessing and 
benefit from it than the fact of thereby driving away the devil 



38 LUTHER ON CHRISTIAN EDUCATION. 

and evil thoughts. Satan cannot hear nor endure God's Word. 
God's Word is not idle talk like that of Dietrich of Berne 
and others; but as Paul says in Romans 1, 16, it is "the 
power of God." Truly such it is when it inflicts upon Satan 
burning pain, and ministers to us infinite strength, comfort 
and help. 

9. But why multiply words? Time and paper would fail 
me were I to attempt to mention all the blessings that flow 
from God's Word. Satan is called the master of a thou- 
sand arts, but what shall we call God's Word, which easily 
conquers and discomfits that master with all his wile and 
power? God must surely be more than a master of a thou- 
sand arts, and should we carelessly despise the power, bles- 
sing, strength and fruit of his Word, particularly we who 
would be pastors and preachers? If we do, we are worthy 
to suffer starvation, to be cast out like refuse and to be set 
upon by dogs. We need God's Word for daily strength, as 
we do our daily bread. We are in constant need of it to re- 
sist the restless onslaughts and ambuscades of this Satan, 
skilled in his thousand arts. 

10. If this is not sufficient motive for the daily reading 
of these doctrines, there is God's command. That alone 
should be incentive enough. Deuteronomy 6, 7-9, solemnly 
enjoins us ever to meditate upon God's Word, whether we 
be sitting, walking, standing, lying or rising, and to have 
it as a constant memento and sign before our eyes and upon 
our hands. Certainly God did not, without reason, so 
solemnly and imperatively enjoin this duty. He knows our 
danger and need. He knows the devil's persistent and fu- 
rious efforts to attack and to tempt us. So he would warn 
us and provide us protection and armor against "the fiery 
darts of the evil one." Eph 6, 16. He would give us an 
antidote to the poison of the devil's befouling suggestions. 
What mad mortals, what fools, we are! In the midst of 
such mighty enemies — the devils — among whom we must 
ever live and dwell, we yet despise our armor of defense, too 
lazy to give it thought. 

11. Think of the presumption and satiety of those who 



LUTHER'S LARGE CATECHISM. 39 

will not daily study the Catechism ! They evidently esteem 
themselves wiser than God himself ; wiser than all the saints 
and angels, the patriarchs and prophets; than the apostles 
and all Christians. Since God himself is not ashamed to 
teach such things daily, knowing nothing better to teach, 
and he always teaches this one thing and never adds any- 
thing new or different; since all the saints know nothing 
better nor different to study, and are unable to exhaust even 
this : we are most wonderful persons to think, after reading 
and hearing it once, that we know it all and need no longer to 
read or study it. Most wonderful persons to think we can 
exhaust in learning in a day what God cannot exhaust in 
teaching, although he teaches it from the beginning of the 
world to the end, and all the prophets and saints had some- 
thing to learn from it, and yet they always remained, and 
ever had to remain, pupils. 

12. It is a fact that anyone familiar with the Ten Com- 
mandments is, in consequence, familiar with the Scrip- 
tures as a whole. He is able in all affairs and emergencies 
to counsel, to help, to comfort and to come to an under- 
standing and decision, whether the subject is temporal or 
spiritual. He is qualified to sit in judgment upon all doc- 
trines, estates, spirits and laws, and everything else in the 
world. What is the whole Psalter but thoughts and spirit- 
ual exercises based on the First Commandment? Now I 
am sure that these lazy gluttons, or presumptuous spirits, 
do not understand a single Psalm, not to mention the whole 
Scriptures, and they pretend to know and despise the Cate- 
chism, which is a short summary and epitome of all the 
Holy Scriptures. 

13. Therefore, I once more entreat all Christians, es- 
pecially pastors and preachers, not to become doctors too 
soon and to fancy they know all. It is with our vain fancies 
as with false measurements, there is a shrinkage. But let 
them carefully study their Catechism daily, and constantly 
practice its lessons, guarding with the greatest care and dili- 
gence against the poisonous contagion of such security or 
presumption. Let them continue to read and to teach, to 



40 LUTHER ON CHRISTIAN EDUCATION. 

learn and to meditate and to ponder. Let them never desist 
until they have evidence to warrant the conviction that the 
devil is dead as a result of their teaching, and they them- 
selves have become wiser than God and his saints. 

14. If they know such diligence, I pledge them — and their 
experience shall bear me out — that there shall be much 
fruit, and that God shall make fine men out of them. In 
time they will make the noble confession that the longer 
and the more they study the Catechism, the less they know 
of if and the more they can learn from it. The Catechism, 
which now, because of their satiety and great abundance, 
they cannot endure to smell, will then, in their hunger and 
thirst, be a truly sweet savor to them. To this end may God 
give his grace ! Amen. 

FOREWORD. 

1. This little book or sermon was planned and started 
for the instruction of children and the uneducated. Hence, 
from the earliest times it was called in Greek, Catechism, 
which signifies a method of instruction adapted to children. 
Its contents represent the minimum of knowledge for a 
Christian. Whoever does not possess it can not be reckoned 
among Christians nor be admitted to a sacrament, just as 
a mechanic who does not know the rules and customs of 
his trade is rejected and considered unfit. Therefore the 
young should be thoroughly instructed in the several parts 
of the Catechism or children's sermons, and be diligently 
drilled in their practice. 

2. It is also the duty, then, of every father of a family 
to question his children and servants at least once a week 
and hear what they know or have learned of it, and when 
they do not know it, earnestly insist that they learn it. I 
well remember the time when untutored adults, stricken in 
years, were quite ignorant of these things; yea, this time 
has not passed altogether yet, for even now such people 
are found daily, notwithstanding they claim the privileges 
of sponsorship and the Lord's Supper, freely exercising all 
rights of Christians, though it is quite evident that com- 



LUTHER'S LARGE CATECHISM. 41 

municants should be better taught and possess a more ma- 
ture knowledge of Christian doctrine than children and 
beginners. However, for the common people we would be 
satisfied if they learned the three parts, which Christendom 
has received as a heritage from olden times — though they 
seldom were rightly taught and practiced — until all who 
are called Christians or would be Christians, both old and 
young, shall be well drilled and at home in these three parts. 
FIRST PART: THE TEN COMMANDMENTS. 

1. Thou shalt have no other gods before me. 

2. Thou shalt not take the name of Jehovah thy God 
in vain. 

3. Remember the sabbath day, to keep it holy. 

4. Honor thy father and thy mother. 

5. Thou shalt not kill. 

6. Thou shalt not commit adultery. 

7. Thou shalt not steal. 

8. Thou shalt not bear false witness against thy 
neighbor. 

9. Thou shalt not covet thy neighbor's house. 

10. Thou shalt not covet thy neighbor's wife, nor his 
man-servant, nor his maid-servant, nor his ox, nor his 
ass, nor anything that is thy neighbor's. 

SECOND PART: THE APOSTLES' CREED. 

1. I believe in God the Father Almighty, Maker of 
heaven and earth, 

2. And in Jesus Christ, his only Son, our Lord, who 
was conceived by the Holy Spirit, born of the Virgin 
Mary; suffered under Pontius Pilate, was crucified, 
dead and buried ; he descended into hell ; the third day 
he rose again from the dead; he ascended into heaven, 
and sitteth at the right hand of God the Father Al- 
mighty; from thence he shall come to judge the quick 
and the dead. 

3. I believe in the Holy Spirit; the holy Christian 
Church; the communion of saints; the forgiveness of 
sins; the resurrection of the body; and the life ever- 
lasting. Amen. 



42 LUTHER ON CHRISTIAN EDUCATION. 

THIRD PART: THE LORD'S PRAYER. 
Our Father, who art in Heaven, 

1. Hallowed be thy name. 

2. Thy kingdom come. 

3. Thy will be done on earth as it is in heaven. 

4. Give us this day our daily bread, 

5. And forgive us our debts, as we also have for- 

given our debtors. 

6. And lead us not into temptation, 

7. But deliver us from evil. Amen. 

These are the three most important parts of Christian 
instruction, which we must learn to repeat word for word. 
Children should be taught the habit of reciting them daily, 
when they rise in the morfiing, when they go to their meals, 
when they retire at night ; and unless they repeat them they 
should be given neither food nor drink. Every father has 
the same duty to his household, his men-servants and maid- 
servants, and he should discharge them if they cannot or will 
not learn them. For the person is in no way to be tolerated 
who is so rude and savage as not to learn these three parts, 
in which everything contained in Scripture is comprehended 
in short, general and simple terms. For the dear Fathers 
or Apostles (whoever they were) have thus summed up the 
teaching, life, wisdom and profession in which center the 
Christian's conversation, conduct and purpose. 

Now, when these three parts are learned, it is also proper 
that people should know what to say of our sacraments, 
which Christ himself instituted, baptism, and the holy body 
and blood of Christ. Especially should they know the text 
of Matthew and Mark, as found at the end of their Gospels, 
describing how Christ gave his last gifts to his disciples and 
sent them forth, Mt. 28, 19 ff.; Mk 16, 15 ff. 

BAPTISM. 
Go ye therefore, and make disciples of all the na- 
tions, baptizing them into the name of the Father, and 
of the Son and of the Holy Spirit. He that believeth 
and is baptized shall be saved ; but he that disbelieveth 
shall be condemned. 



LUTHER'S LARGE CATECHISM. 43 

This is enough of the Scriptures about baptism for an 
ordinary person to know. The other sacrament may be 
dealt with in the same way with few simple words, as, for 
example, the text of St. Paul. 

THE LORD'S SUPPER. 
The Lord Jesus in the night in which he was be- 
trayed took bread; and when he had given thanks, he 
brake it, and said, "This is my body, which is for you ; 
this do in remembrance of me. 

In like manner also the cup, after supper, saying. 
This cup is the New Covenant in my blood ; this do, as 
often as ye drink it, in remembrance of me. 1 Cor 11, 
23-25. 
Thus in all we have five parts of Christian doctrine, 
which we should constantly study, demanding them to be 
known and rehearsed word for word. Do not depend upon 
young people learning and retaining this teaching from ser- 
mons alone. When these five parts have been well learned, 
psalms and hymns based upon them may be taught by 
way of supplement and more thorough drill. Thus our youth 
shall be led into the Scriptures, and make constant progress 
in the same. 

It is not enough to learn only the words and be able 
to repeat them ; but young people should attend the preach- 
ing of the Word, especially when the pastor preaches on the 
Catechism, that they may hear it explained and learn the 
meaning of each part, so as to repeat what they have heard 
and give a correct answer when they are questioned, in 
order that the preaching may not be without profit and fruit. 
We take the trouble frequently to preach on the Catechism 
in order to impress it upon the youth, not with lofty and 
subtle words, but briefly and simply, that it may penetrate 
deeply into their hearts and remain fixed in their memories. 
Accordingly, let us now take up the above mentioned five 
parts in regular order, to speak of them as clearly and at 
such length as the circumstances warrant. 



FIRST PART. 

(5ob*6 Zen Commanbmente. 

The First Table of the Law— Love to God. 

THE FIRST COMMANDMENT. 

"Thou shalt have no other gods before me," Ex 20, 3 ; 
Deut 5, 7. 

1. The simple meaning of this commandment is, You 
shall worship me alone as your God. What do these 
words mean and how are they to be understood? What is 
it to have a god, or what is God? Answer: A god is that 
to which we look for all good and where we resort for 
help in every time of need ; to have a god is simply to trust 
and believe in one with our whole heart. As I have often 
said, the confidence and faith of the heart alone make both 
God and an idol. If your faith and confidence are right, 
then likewise your God is the true God. On the other hand, 
if your confidence is false, if it is wrong, then you have 
not the true God. For the two, faith and God, have inev- 
itable connection. Now, I say, whatever your heart clings 
to and confides in, that is really your God. 

2. Therefore, the intent of this commandment is to re- 
quire true faith and trust of the heart with respect to the only 
true God. The heart must cling only to him. The mean- 
ing is : Take heed that ye allow me alone to be your God, 
and that ye never seek another. In other words : Whatever 
good you lack, look to me for it and seek it in me. And 
whenever you suffer misfortune and distress, come, cling to 
me. I, even I, will supply your want and help you out of 
every need. Only, let not your heart cling to, nor rely on, 
'm^ Other. 44 



LUTHER'S LARGE CATECHISM. 45 

3. Now, I must treat this theme in plain language, that 
it may be understood and remembered. I will cite some 
common examples of failure to observe this commandment. 
Many a one thinks he has God and entire sufficiency if he 
has money and riches; in them he trusts and proudly and 
securely boasts that he cares for no one. He surely has a 
god, called mammon, Mt 6, 24 — that is, money and riches — 
on which he fixes his whole heart. This is a universal idol 
upon earth. He who is in possession of money and riches 
deems himself secure; he is as happy and fearless as if he 
were in the midst of paradise. On the other hand, he who 
has nothing, doubts and despairs as if he had no knowledge 
of God. Very few persons are found who, cheerful of heart, 
are not stirred to murmuring and complaint by scanti- 
ness of substance. This desire for wealth cleaves to our 
natures until we are in our graves. In like manner, he who 
boasts great skill, wisdom, power and influence, and friends 
and honors, and trusts in them, has also a god, but not the 
one true God. Notice, again, how presumptuous, secure 
and proud people are when in the enjoyment of such pos- 
sessions, and how despondent when without them or de- 
prived of them. Therefore, I repeat that to have a god, truly 
means to have something in which the heart puts all trust. 

4. Notice what we have been doing in our blindness 
under the Papacy. When one had the toothache he would 
mortify his flesh by voluntary fasting to the honor of Saint 
ApoUonia; he who feared the perils of fire, would seek 
Saint Lawrence as his patron saint; he who feared pesti- 
lence, would pay his vows to Saint Sebastian or Saint 
Roch; and there were innumerable like abominations, each 
one choosing his own saint, whom he worshiped and in- 
voked for aid in time of need. Of this class are those 
who go so far as to covenant with Satan to give them abun- 
dance of money, to help them in love affairs, to preserve their 
cattle, restore their lost possessions, and the like, as ma- 
gicians and sorcerers do. All these fix their hearts and trust 
elsewhere than in the true God. They look to him for no 
favors, they seek nothing from him- 



46 LUTHER ON CHRISTIAN EDUCATION. 

5. You readily recognize the nature of this command- 
ment and the extent of its requirements. It claims man's 
whole heart and his trust in God alone. One can easily 
understand that to have God does not mean to lay hands 
upon him, nor to put him in a purse or lock him in a safe. 
But we lay hold of him when our hearts embrace him and 
cleave to him. Now, to cling to him with the heart is 
simply to fully trust in him. He desires to turn us away 
from everything else, and to draw us to himself, the only 
eternal God; as if he should say, All you have heretofore 
sought from the saints, or for which you have trusted in 
mammon and others, expect from me — regard me as the 
one who can help you and richly bless you with everything 
good. 

6. Behold, this is the true honor and service of God, 
pleasing to him and even commanded by him under penalty 
of eternal wrath — this, that the heart should know no con- 
solation or refuge elsewhere than in him, and, never suf- 
fering itself to be torn from him, should stake on him and 
subordinate to him all that is upon earth. On the other 
hand, you have plain evidence how the world practices noth- 
ing but false worship of God, and idolatry. No people have 
ever been so godless as not to establish and maintain some 
divine service. Everyone sets up a god of his own, to 
whom he looks for blessings, help, and comfort. For ex- 
ample, the heathen who placed their hope in power and 
dominion exalted Jupiter as their supreme god; they who 
sought riches, happiness or pleasure, and a life of ease, ven- 
erated Hercules, Mercury, Venus or others; women with 
child worshiped Diana or Lucina; and so on, each making 
that his god to which his heart inclined. So, even in the 
minds of the heathen, to have a god meant to trust and be- 
lieve. But they erred in that their trust was false, was 
wrong; for it was not centered in the only God, besides 
whom there is no god, neither in heaven nor upon earth, 
Is 44, 6. Therefore, the god of the heathen is the creature 
of their own dream and fancy, and they trust in that which 



LUTHER'S LARGE CATECHISM. 47 

is absolutely nothing. So it is with all idolatry ; for idolatry 
does not consist merely in the act of erecting an image and 
praying to it. It consists chiefly in the state of a heart 
that is intent on something else and seeks help and con- 
solation from creatures, saints or devils; that neither cares 
for God nor looks to him for any good, even for help, nor be- 
lieves that the good it receives comes from God. 

7. There is, moreover, another false divine service, the 
greatest idolatry we have as yet practiced ; it still reigns in 
the world. Upon it all ecclesiastical orders are founded. 
It sways the conscience that seeks in its own works help, 
consolation and salvation, that presumes to wrest heaven 
from God, and reckons how many institutions it has es- 
tablished, how often it has fasted, attended mass, etc. Such 
a conscience relies upon and boasts of these things, as if it 
would receive nothing from God gratuitously, but has ac- 
quired and earned all by works of supererogation; as if 
God were under obligation to stand at our service, in- 
debted to us, and we were his lords. What is that but mak- 
ing God an idol, yea, a mere dispenser of apples, and es- 
teeming and exalting ourselves as God? But such reason- 
ing is a little too subtle to be understood by young scholars. 

8. This m.uch, however, has been said to the inexperi- 
enced that they may carefully note and retain the meaning 
of this commandment: We are to trust in God alone and 
look to him, expecting from him only good ; for it is he who 
gives us body and life, food and drink, nourishment, health, 
protection, peace, and all temporal and eternal blessings. 
It is he who protects us from misfortune and saves and helps 
when calamities befall. It is God alone, as I have often 
enough repeated, from whom man receives all good and by 
whom he is delivered from all evil. I think we Germans, 
from ancient times, have called God by a name finer and 
worthier than any found in other languages— derived from 
the word "good," and meaning one who, as an eternal foun- 
tain, overflows with sheer goodness, from whom springs all 
that is good and is called good. 

9. Even though we receive much good at the hands c/ 



48 LUTHER ON CHRISTIAN EDUCATION. 

men, it all comes from God by virtue of his command and 
ordinance. For our parents, all authorities, and even they 
who are our neighbors, have received the commandment to 
do us all manner of good; so we receive our blessings, not 
from them, but from God through them. Creatures are only 
the hand, the channel and instrument, by which God bestows 
all his blessings. For example, he gives the mother natural 
food for her infant, and he permits wheat and other products 
to grow out of the ground for our food — things which no 
creature of itself can produce. No one, then, should pre- 
sume to accept or bestow a blessing other than as com- 
manded by God ; we must acknowledge all to be God's gifts 
and thank him for them, as this commandment requires. 
Therefore, God's creatures, as instruments by which we re- 
ceive blessings, are not to be rejected; nor are we to seek, 
by presumption, other ways and means than those com- 
manded by God. If we did, we should not be receiving 
blessings from God, but seeking them from ourselves. 

10. Let each, then, take heed that he regard this com- 
mandment as exalted above every other thing, and treat it 
not as a light matter. Examine your own heart diligently 
and inquire of it, and you will surely find whether or no 
it cleaves to God alone. Do you possess a heart that ex- 
pects from him nothing but good, especially when in need 
and distress, and that renounces and forsakes all that is 
not God? Then you have the only true God. On the con- 
trary, does your heart cleave to something from which it 
expects more good and more aid than it does from God, and 
does it flee, not to him, but from him? Then you have an- 
other god, an idol. 

11. To instruct us that he will not allow his command-^ 
ment to be cast to the winds, but that he guards it well, 
God has attached to this commandment, first a terrible 
threat, and then a beautiful, comforting promise. These we 
should carefully study and should impress them upon the 
young so that they may take them to heart and keep them. 

"For I Jehovah thy God am a jealous God, visiting 
the iniquity of the fathers upon the children, upon the 



LUTHER'S LARGE CATECHISM. 49 

third and upon the fourth generation of them that hate 
me, and showing lovingkindness unto thousands of 
them that love me and keep my commandments," Ex 20, 
5-6; Deut 5, 9-10. 

THE APPENDIX TO THE FIRST COMMANDMENT 

EXPLAINED. 

12. Although these words are related to all the com- 
mandments, as we shall learn later, yet they are joined to 
this chief commandment because it is of first importance 
that a man's head be right. Where the head is right the 
whole life must be right. Learn also from these words 
how angry God is with those who trust in aught but him- 
self, and how good and gracious he is to those who, with 
their whole hearts, trust and believe in him alone. Leara 
that his anger ceases not until the fourth generation, while 
his blessings or lovingkindnesses extend to many thousands. 
Learn all this that you may not live in false security and 
take your chances as do brutish hearts which imagine that 
it makes no difference how they live. He is the God who 
takes vengeance upon all who turn from him, and his anger 
continues to the fourth generation, until they are utterly ex- 
terminated. Hence he insists upon being feared and not 
despised. 

13. God has witnessed to this by all history, as the 
Scriptures amply show and as daily experience abundantly 
teaches. In the beginning he completely rooted out all 
idolatry, and he did it for the sake of both the heathen and 
the Jews; just so in our day he overthrows all false wor- 
ship, and finally all who persist in it must perish. There 
are still found proud, powerful and rich bloats, who defiant- 
ly boast of their mammon, unconcerned whether they pro- 
voke God to anger or to mirth. They boast as if confident 
they could easily stand God's wrath; yet they shall not 
succeed. Before they are aware, they will be wrecked, with 
everything in which they trusted; as all others have per- 
ished who thought they were even more secure and powerful, 

14. And just for the sake of such hardened characters, 



50 LUTHER ON CHRISTIAN EDUCATION. 

who imagine — since God forbears to disturb them — ^that he 
knows or cares nothing about their wickedness, God must 
strike and punish with such severity that he cannot pass 
over with oblivion their children's children. His purpose 
is that everyone shall be impressed by his punishment and 
see that he is in earnest. He means this class of people 
when he says, "them that hate me," namely, those who 
persist in their defiance and pride. They refuse to hear 
what is preached or spoken to them. When they are re- 
buked, to bring them to their senses and to cause their ref- 
ormation before punishment is sent, they become mad and 
foolish, and justly deserve the wrath they receive. Daily we 
observe that our bishops and princes serve as object lessons. 

15. But terrible as are these words of threat, more 
powerful is the consolation in the promise assuring mercy 
to those who cleave to God alone — pure goodness and 
blessing, not only for themselves, but also for their children 
to a thousand thousand generations. If we wish to possess 
all good things in time and eternity, the fact that the Su- 
preme Majesty so kindly offers, so affectionately persuades 
and so abundantly promises, ought to move and impel us to 
fix our hearts upon God with perfect confidence. 

16. Let every one, then, take heed that this command- 
ment be not regarded, as if spoken by man. It means either 
eternal blessing, happiness and salvation, or eternal wrath, 
misery and woe. What more do you desire than God's 
gracious promise that every blessing will be yours, and 
that he will protect and help you in all need? But, alas, the 
trouble is, the people of the world believe none of these 
words nor do they esteem them as the words of God. For 
they see that those who trust in God and not in mammon 
suffer grief and want and are opposed and attacked of 
Satan ; they have neither money, favor nor honor, and hard- 
ly an existence. On the other hand, the servants of mam-- 
mon have power, favor, honor and every comfort in the 
eyes of the world. We must, therefore, lay hold of these 
words, even in the face of this apparent contradiction, and 



LUTHER'S LARGE CATECHISM. 51 

remember that they neither lie nor deceive, but that their 
truth must yet be made manifest. 

17. Reflect for yourself, or make inquiry, and tell me, 
what have they finally accomplished who have devoted all 
their care and diligence to scratching together great wealth 
and possessions? You will find their worry and labor were 
lost, or, if they amassed great treasures, the treasures de- 
cayed and were scattered. You will also find that they 
themselves never received any happiness from their pos- 
sessions and the treasures never reached the third genera- 
tion. Examples enough you have in all history and in the 
experiences of aged people.' See to it that you ponder and 
heed them. Saul was a great king, chosen by God, and a 
pious man; but when he became established on his throne 
he allowed his heart to fall from God, placing his trust in 
his crown and power, and he had to perish with all he had ; 
not one of his children remained, 1 Sam 10, 1; 15, 17-26; 16, 
14. On the other hand, David was a poor, despised man, 
banished and persecuted, his life nowhere secure, and yet 
he was to be preferred to Saul and become king, 1 Sam 16, 
13. These words had to stand and prove true, since God 
cannot lie nor deceive, 1 Sam 15, 29. Only let not Satan 
and the world deceive you by their show, which endures for 
a time, but in the end is nothing. 

18. Therefore, let us learn well the first commandment 
and see how God allows no vain presumption, no trust in 
any other object, and how he makes no greater require- 
ment of us than the heart's confidence in him for every- 
thing good. Let us also learn to begin at once and in the 
right way, making no further use of all the blessings God 
gives us than a shoemaker makes of his needle, awl and 
thread — for work, presently to lay them aside; or as a 
traveler avails himself of an inn, food and bed — only for 
temporal needs. Let each abide in his station in life accord- 
ing to God's order, making of none of his blessings a lord 
or idol. This is sufficient on the first commandment. We 
had to explain it at length, since it is the most important. 
For, as I said before, if the heart is rightly disposed toward 



52 LUTHER ON CHRISTIAN EDUCATION. 

God and this commandment is kept, obedience to the re- 
mainder will follow of itself. 

Readings in Luther and the Bible on the First Commandment. 
Writings of Luther on all Ten Commandments, to be con- 
sulted under each Commandment — Brief Explanation of the 
Ten Commandments, the Creed and the Lord's Prayer, 1520. — 
A Simple Way to Pray, addressed to a Friend, 1535. — Sermon 
on Good Works, addressed to Duke John of Saxony, March 
29, 1520. — Luther's First Explanation of the Ten Command- 
ments. — Commentaries on Exodus, Chapter 20, and Deuterono- 
my, Chapters 4-16. Luther's writings on fear, love and trust in 
the Triune God. 

The occasion of the giving of the Ten Commandments and 
the words of introduction should be kept in mind. Jehovah 
had a perfect right to command Israel not to bow down in 
bondage and serve false gods, but to be free and serve him, 
because he had brought them out of the land of Egypt, out of 
the house of bondage. ^ So Jehovah has a perfect right to re- 
quire us to obey and serve him, since by baptism he has become 
our God and Father, and we his free children. 

FIRST TABLE. OUR DUTIES AND LOVE TO GOD. 

I. In General. See references above. Deut 4, §22-36; 6, 
§47-116; 7, §1-50, Chapters 8-16. Table Talk, Chapter on Idol- 
atry. 

II. God's Nature, Will and Attributes. First 22 Psalms, 
Ps 5, §294-344, God's Name. Epistle Postil, 1 Sermon on Trini- 
ty Sunday, §13-42; Sermon for Michaelmas. Deut 7, §51-120, 
Sermon on the Grace and Wrath of God. 

III. Three Persons in the Divine Substance. Two Discus- 
sions on the Unity of the Divine Substance, but Different 
Persons in the Godhead. Vol. 12, 406-411. Epistle and House 
Postils, Trinity Sunday. Genesis, Vol. 1, §59-62; §212-216. 
Commentary on the Last Words of David, §66-87. Sermon on 
Exodus 3,' 15. Genesis 24, §56-74. 

IV. Idolatry Forbidden, (a) Intercession and Adoration 
of Saints. Vol. 13, 373, §7ff. Sermons for All Saints' Day, 
John the Baptist's day and Day of Mary's Birth. Deut 9, 
§1-38, Jn 2, §91-142. See Saints and Intercession in Luther's 
Dogmatical-Polemical Writings, (b) Pictures in the Churches. 
Letter to Ludwig, Count of Stolberg, April 25, 1522. Deut 7, 
§3-14, §114-120. (c) On Taking Part in Papal Ceremonies. To 
Christopher Joerger, Dec. 31, 1543. 

V. The True Worship of God. (a) In General. Genesis, 
Vol. 2, §300-312. House Postil, 5 Sunday after Trinity. Deut 

5, §4-48. (b) Sermon on the Fear of God, Second Christmas 
Day, 1516. Epistle Postil, Day of St. John, (c) Love to God. 
Sermon on 1 John 4, 16-21. (d) Trust in God. Sermon as an in- 
troduction to the First Commandment, 1516. Vol. 13, 132-179. 
House Postil, third Sunday after Trinity, §28ff. First 22 Psalms, 
Ps 5, §170-260. Deut 7, §83-113. (e) Obedience to God. Gen 

6, §289-298; 19 §162-167; 21 §131-136. 

(a) Fear God Above all Things. Prov 1, 7; Is 42, 8; Deut 
5, 29; 6, 2; Mt 10, 28; Gen 3, 10; 39, 9; Prov 8, 13; Ps 33, 8; Ex 
20, 20; Acts 4, 18-21.~B. H.: Dan 3 and 6 chapters; Eccl 12, 13. 

(b) Love God Above all Things. Mt 10, 37; 1 Jn 2, 15; 1 Jn 



LUTHER'S LARGE CATECHISM. 53 

4, 16-19; 1 Jn 5, 3; Song 8, 6.--B. H.: Offering of Isaac, Gen 22; 
Jesus in Gethsemane, Mt 26, 36ff. 

(c) Trust in God Above all Things. Prov 3, 5; Ps 37, 5; 73, 
23-24; 42, 11; 1 Pet 5, 7; Jer 17, 5; Ps 118, 8; 62, 1-2; Is 49, 5; 
40, 31; Ps 57, 2.— B. H.: Ex 32; Ex 14, 13-22; Mt 19, 16; Dan 6; 
Gen 12, 1-7; Job. 

Topics for Study.--(l) How Christ Fulfilled this Command- 
ment. He lived in this fear, love and trust, Jn 4, 34; Mt 5, 17; 
27, 43; 1 Pet 2, 21. 

(2) How you as a Christian have broken this Commandment, 
Ps 119, 9; Mt 4, 10; Gen 17, 1. 

(3) How Christian Missions are preaching this fear, love and 
trust to the world. See Lutherans In All Lands, Lenker; His- 
tory of Lutheran Missions, Laury; History of Protestant 
Missions, Warneck. 

THE SECOND COMMANDMENT. 
"Thou shalt not take the name of Jehovah thy God in 
vain ; for Jehovah will not hold him guiltless that taketh 
his name in vain." Ex 20, 7; Deut 5, 11. 

19. As the first commandment instructed the heart and 
taught faith, so this commandment leads us into the outer 
sphere and trains our lips and tongue Godward. For words 
are the first issue and revelation of the heart. As I taught 
above that you must comprehend what it is to have a god, 
so you must learn to grasp in a simple way the meaning 
of this commandment, as of all others, and to answer ac- 
cordingly. If asked, How do you understand the second 
commandment and what is meant by taking God's name 
in vain? answer in the briefest way: It is a misuse of 
God's name if we call upon the Lord God in any way to 
support falsehood or wrong doing. Therefore, it com- 
mands that we are not to mention God's name falsely or so 
take it upon our lips when the heart knows or should 
know the deception; as those who take an oath before the 
court of justice when one side bears false witness against 
the other. In no way can God's name be more abused 
than in lying and deceiving by it. Let this be the simplest 
German meaning of this commandment. 

20. Now, with this knowledge, each one can easily de- 
cide for himself when and how God's name is abused, al- 
though it is impossible to name all its misuses. In general, 
a wrong use is seen in the first place in worldly business and 



54 LUTHER ON CHRISTIAN EDUCATION. 

in things relating to money, possessions and honor, be it pub- 
licly before the courts of justice, at the market or elsewhere, 
whenever men swear or make false oath by an appeal to 
God's name or their own souls to support their statements. 
A common illustration is found in matrimonial affairs when 
two secretly betroth themselves to one another, and after- 
ward with an oath deny the affiance. But its greatest abuse, 
an offense against the conscience, is found in spiritual mat- 
ters when false preachers arise and present their untruthful 
teachings as the Word of God. 

21. Notice, all these are expedients to use the name of 
God as a veneer in order to appear attractive and com- 
mendable, whether in ordinary worldly business or in the 
high and subtle matters of faith and doctrine. And with 
liars belong also blasphemers ; not only the coarse and rude 
ones, well known to everybody, who without fear dishonor 
God's name (they should be in the hangman's school rather 
than in ours), but also those who publicly blaspheme the 
truth of God's Word, and say it is Satan's word. To speak 
further of this there is no need. 

22. Let us here learn and take heed how much depends 
upon this commandment, and with all diligence guard 
against and avoid every misuse of the holy name as the 
greatest sin that can be publicly committed. Lying and de- 
ceiving are in themselves gross sins ; but they become great- 
ly aggravated when men, wishing still to justify them, in- 
voke God's name in confirmation, and when they use it as a 
cloak to cover their shame, and from a single lie, a double, 
yea, manifold lies, result. 

23. Because of the importance of this commandment, 
God has attached to it a solemn threat in the words, "For 
Jehovah will not hold him guiltless that taketh his name 
in vain," Ex 20, 7; Deut 5, 11. This means that in the case 
of no one shall its violation be overlooked, or pass unpun- 
ished. Just as God will avenge himself if one turns his heart 
from him, so too he will not suffer his name to be used 
to adorn a lie. It is, also, a calamity common in all the 
world that there are few who do not use God's name in false- 



LUTHER'S LARGE CATECHISM. 55 

hood and all kinds of wickedness. So few are they who 
in their hearts trust in God alone. 

24. We all naturally possess this beautiful virtue: He 
who has committed a wrong would gladly cover up and 
disguise his disgrace, that it might come to no one's sight or 
knowledge. No one is so bold as to boast before the whole 
world of the wickedness he has committed. All men would 
rather work their wickedness secretly than let anyone 
find it out. Then, when they are arraigned, God must give 
his name and make the rascality appear as an act of right- 
eousness and the disgrace as honorable conduct. This is 
the universal way of the world. Like a great deluge, the 
practice has flooded all lands, therefore we have our re- 
ward, which we seek and merit: pestilence, wars, famines, 
fires, floods, faithless wives, spoiled children, worthless ser- 
vants and all kinds of evil. From what other source should 
such dire misery spring? It is a great mercy that the earth 
still bears and nourishes us. 

25. We should, then, above all things faithfully train 
and accustom the young people to sacredly regard this and 
the first commandment. If they transgress, the rod must at 
once be used and the commandment constantly held before 
them and impressed upon them; then they will be reared, 
not only in discipline, but also in the fear and reverence of 
God. 

26. You understand now what it means to take God's 
name in vain. To repeat quite briefly, it is either simply to 
lie, and to publish under pretext of God's name something 
without warrant of fact, or to curse, swear, conjure, and, in 
short, practice wickedness in any way. Besides this you 
must also know how to use God's name aright, for in the 
words, "Thou shalt not take the name of Jehovah thy God 
in vain," God at the same time gives us to understand that 
we are to take his name in the right sense. It has been 
revealed and given to us for constant use and profit. There- 
fore, since it is here forbidden to use this holy name in 
the service of falsehood and wickedness, it necessarily fol- 
lows that we are, on the other hand, commanded to use 



56 LUTHER ON CHRISTIAN EDUCATION. 

it in the service of truth and everything that is good; as, 
for example, when one swears to the truth wherever needed 
and demanded. Likewise, when we teach the truth aright ; 
when we invoke it in trouble or use it in praise and thanks- 
giving for prosperity, etc. All this is summed up in the 
command in Ps 50, 15 : "Call upon me in the day of trouble ; 
I will deliver thee, and thou shalt glorify me." In all these 
ways, God's name is used in the service of truth and unto 
salvation, and is thus hallowed, as we pray in the Lord's 
Prayer. 

27. Now you have the substance of the commandment 
explained. Thereby is solved the question that has troubled 
many teachers, why swearing is forbidden in the Gospel, 
Mt 5, 33-34, and yet Christ and Paul and other saints often 
swore, Jn 14, 12; 16, 20 and 23; 2 Cor 1, 23. The ex- 
planation is briefly this: We are not to swear in support 
of evil, that is, to a falsehood, or unnecessarily; but we 
are to swear in support of the good, and for the welfare of 
our neighbor. For that is a truly good work by which God 
is praised and truth and justice established; by which false- 
hood is refuted, peace restored, obedience enforced and 
contentions suppressed. God himself interposes and decides 
between right and wrong, good and evil. If one party to a 
dispute swears falsely, he has his sentence in the fact that he 
cannot escape punishment. Although it be long deferred, 
he shall not prosper; all he gains thereby shall slip out of 
his hands and never be enjoyed. I have seen in the case 
of many who have repudiated their marriage vows that 
afterward they never had a happy hour or a healthy day, 
and thus they miserably perished, body and soul, and their 
possessions also. 

28. Therefor^, I advise and exhort, as I have before, 
that children be trained by means of warning and terror, 
restraint and punishment, to shun falsehood, and especially 
not to use God's name to confirm it. For if they are left 
without such restraint, no good will result. It is evident 
that the world is now more wicked than it has ever been. 
There is no government, no obedience, no fidelity, no faith ; 



LUTHER'S LARGE CATECHISM. 57 

only presumptuous, ungovernable people, whom no teach- 
ing or reproof can help — all of which is simply God's wrath 
and punishment for wilful contempt of this commandm^ent. 

29. On the other hand, children should be urged and in- 
duced to honor God's Word and to have it always upon 
their lips in all circumstances and experiences. For true 
honor to God's name consists in looking to it for all consola- 
tion and therefore calling upon it; so that the mouth with 
its confession follows in the wake of the heart, glorifying 
God by faith, as we have seen above. 

30. This is also a blessed and helpful practice, and very 
effective in resisting the devil, who is ever round about us, 
waiting for an occasion to lead us into sin and shame, 
misery and want. He hears God's name very unwillingly and 
cannot remain long where it is invoked from the heart. 
Many a terrible and shocking calamity would befall us if God 
did not preserve us because we call upon his name. I have 
tried it myself and have well learned by experience the les- 
son that often sudden great calamity was immediately 
averted and removed during such invocation. In order to 
vex and conquer Satan, I say, we should constantly have 
this holy name in our mouths, so that he cannot injure us, 
as he is so eager to do. 

31. Of service to us in this respect is also the practice 
of commending ourselves each day to God, soul and body, 
wife, children, servants and whatever we have, for his pro- 
tection against every unexpected need and calamity. Thus 
has originated and continued among us the custom of 
saying grace and returning thanks at meals, and other 
prayers for both morning and evening. From the same 
source came the practice with children of crossing them- 
selves in sight or hearing of terrifying occurrences and ex- 
claiming: Lord God, save us! Help, dear Lord Jesus! 
and like utterances. So, again, when we unexpectedly ex- 
perience something good, however trivial it may be, we say : 
God be praised and thanked. This God has bestowed upon 
me! and similar expressions. Formerly the children were 
reared in the custom of fasting and praying to St. Nicholas 



58 LUTHER ON CHRISTIAN EDUCATION. 

and other saints. The other practices would be more pleas- 
ing and acceptable to God than all monasticism and Car- 
thusian sanctity. 

32. Thus we might train the youth by appropriate, and 
all but playful, methods to fear and honor God, and the first 
and second commandments might be observed and con- 
stantly practiced. Then some good might remain with 
them and bear fruit; some might grow up in whom the 
v/hole land would rejoice and be blessed. This would be 
the proper way to rear children, to form their habits by 
kindness and pleasant methods. What we force into them 
only with rods and blows produces bad results ; at the best, 
under such treatment they remain godly no longer than 
the rod lies on their backs. But under the other training, 
godliness is rooted in their hearts and they fear God more 
than they do rods and clubs. I speak thus plainly for the 
sake of the children, that my words may penetrate their 
minds; for since we are preaching to children, we must 
prattle with them. Thus we have warned against the 
abuse of the divine name and taught that the right use of 
it should consist, not only in manner of speech, but also 
in discipline and life. We would have them know that God 
is well pleased with the right use of his name and will re- 
ward that as richly as he will terribly punish its misuse. 

Readings in Luther and the Bible on the Second Command- 
ment. 

^ I. In General. See First Commandment; also First Peti- 
tion of Lord's Prayer. 

IL Hypocrisy and Pharisaical Holiness. VoL 13, §336-369, 
Pharisee and Publican. Sermon on the Ten Virgins on 
St. Catherine's Day. House Postil, 11 Sunday after Trinity. 
First 22 Psalms, Ps 10, §1-87; Ps 17, §1-99. 

III. True Piety and True Holiness. .Vol. 11, 364; Sermon for 
St. Thomas Day on the Righteousness that Avails before God. 
Epistle Postil, 1 Sunday after Easter. House Postil, second 
Sermon, 6 Sunday after Trinity, and 27 Sunday after Trinity, 
the Eight Characteristics of a True Christian. First 22 Psalms, 
15 Ps §1-58. 

IV. Praise to God. Vol. 10, 255-279, Simeon in the Temple. 
Sermon on Mary's Visit to Elizabeth, Her Hymn. House Pos- 
til, Day of Mary's Visit to Elizabeth; Sermon on St. John the 
Baptist's Day, Zacharias' Song of Praise; third Sermon for 
Christmas, the Angels' Masterpiece in Preaching and Singing at 
Christ's Birth; First 22 Psalms, Ps 9, §1-137, the Song of Praise 
and Thanks of Believers. 



LUTHER'S LARGE CATECHISM. 59 

V. Gratitude and Ingratitude to God for his Gifts. Epistle 
Postil, 24 Sunday after Trinity, §41ff., 19 Sunday after Trinity. 
House Postil, 13 and 14 Sundays after Trinity. Commentary 
on Deut 8, §32-43. 

Luther here and in all the Commandments repeats the 
words, "We should fear and love God so that," etc., because 
only those who fear and love God can keep his Command- 
ments. "The name of Jehovah thy God" (thy God by creation 
and baptism) means the Triune God himself, and all the names, 
attributes, teachings and institutions by which he is made 
known (Ps 48, 10; Ex 3,- 13-15; 6, 3; 34, 5-7; Deut 28, 58).— Take 
in vain, to use without reason or profit (Eph 4, 29; Gal 6, 7; 
Mt 27, 46-47; Dan 5, 2-4). 

(a) Our Fear of God forbids us: (1) To curse (Lev 24, 15-16; 
Jas 3, 9-10; Rom 12, 14. (2) To swear (Heb 6, 16; Deut 6, 13; 
Rom 1, 9; 2 Cor 1, 23; Mt 5, 34-37). (3) To conjure (Lev 19, 31; 
Deut 18, 10-12). To lie or deceive by his name (Lev 19, 12; 
Mt 7, 15-21; 2 Tim 3, 5).— B. H. (Bible History): 1 Sam 17, 43, 
Goliath; Mt 26, 74, Peter; Mt 27, 25, The Jews; 2 Sam 16, 13, 
Shimxei.— Mt 26, 72, Peter; Mt 14, 6-9, Herod; Acts 23, 12, Con- 
spiracy against Paul. — Mt 26, 63, 64, Jesus Swearing; Gen 24, 3, 
Abraham's Servants. — Ex 7, 8, Egyptian Sorcerers; 1 Sam 28, 
Witch of Endor; Acts 19, 19, The Books of Curious Arts.— 
Acts 5, Ananias and Sapphira; Mt 23, Scribes and Pharisees. 

(b) Our Love of God Constrains us: (1) To call upon his 
name in every time of need (Prov 18, 10; Ps 50, 15; Ps 145, 
18; Lk 11, 9). — (2) To worship him with prayer, praise and 
thanksgiving (Ps 103, 1-2; 63, 5-6; 106, 1; 92, 1-2; 118, 1.)— B. H.: 
1 Sam 1, 2, Hannah. — The "not guiltless" will be punished. 

Topics for Study. — (1) How perfectly our Saviour fulfilled 
this Commandment. No idle words ever escaped his lips. His 
Father's holy name he never used except in prayer and confes- 
sion. His was truly a life of prayer. He spent whole nights 
in prayer (Lk 6, 12; 5, 16; Mk 1, 35; Jn 6, 15), entered his pas- 
sion praying (Mk 14, 36; Mt 26, 39, 42), and departed this life 
praying. He is the only one who can here plead "guiltless." 

(2) May the words of our mouth be more acceptable in God's 
sight! How do I break this Commandment? 

(3) Christian Missions. As is thy name, O God, so is thy 
praise unto the ends of the earth (Ps 48, 10). The name into 
which we were baptized is the name into v/hich all nations are 
to be baptized. Father our Creator, Son our Redeemer, Holy 
Spirit our Sanctifier. Paul a chosen vessel to bear Christ's name 
to the Gentiles (Acts 9, 15). Not only you and I, but all nations, 
are to worship our God intelligently with prayer, praise and 
thanksgiving. This name as taught us in the five parts of 
our Catechism, is to be taught to all nations. 

THE THIRD COMMANDMENT. 
"Remember the sabbath day to keep it holy" (Thou 
Shalt sanctify the holy day). Ex 20, 8; Deut 5, 12. 
33. Holyday (Feiertag) is so named from the Hebrew 
word Sabbath, which properly means to rest (feiem), to ab- 
stain from labor. Hence we are accustomed to say in Ger- 



60 LUTHER ON CHRISTIAN EDUCATION. 

man, "Feierabend machen" ; that is, cease working, or keep 
an "evening rest," or keep the evening holy (sanctify the 
Sabbath). In the Old Testament, God set apart the seventh 
day and appointed it for rest, commanding it to be kept holy 
above all other days. In point of outward observance, the 
commandment was given only to the Jews. They were re- 
quired to cease from hard labor and to rest. Both man and 
beast were to recuperate that they' might not be weakened 
by unremitting toil. But the Jews later interpreted the 
commandment too strictly, and grossly misused it; they 
slandered Christ and suffered him not to do what they them- 
selves were in the habit of doing on the Sabbath day, as 
we read in the Gospel, Mt 12, 2ff; Lk 13, lOff. Just as 
if the command could be lulfilled by refraining from manual 
labor of any kind. This was not its meaning, but, as we 
shall hear, it meant that we should sanctify the Sabbath, 
the day of rest. 

34. Therefore, this commandment, in its literal, coarse 
(groben) meaning, is not for us Christians now. It is whol- 
ly an external matter, like the other ordinances of the Old 
Testament, which were bound to particular customs, per- 
sons, times, and places, from all which we are now set free 
through Christ. But to give to the uninformed a Christian 
interpretation of what God requires of us in this command- 
ment, we remind them that we keep holydays not for the 
sake of intelligent and learned Christians; for they have no 
need of it. We keep them, first, for the sake of bodily neces- 
sity. Nature teaches and demands that the mass of the 
people — servants and mechanics, vi^ho the whole week attend 
to their work and trades — retire for a day of rest and recrea- 
tion. And then, especially, do we keep holydays that people 
may have time and opportunity to worship with the congre- 
gation, which otherwise they could not do. Also, that they 
may assemble in meetings to hear and discuss God's Word 
and appropriately praise him with song and prayer. 

35. But these concerns, I say, are not so bound up with a 
particular time as they were among the Jews, when it had 
to be precisely this or that day, for one day in itself is no 



LUTHER'S LARGE CATECHISM. 61 

better than another, and worship should, indeed, be observed 
daily. But since the mass of people cannot attend to it 
daily, one day a week at least must be set apart for the pur- 
pose. Sunday was appointed for it in olden times, and we 
should not change the day. The Sabbath should be uni- 
formly observed as to the day and so no disorder be caused 
by unnecessary innovations. The plain meaning of this com- 
mandment is that, since man naturally celebrates festival 
days, the celebrations be so arranged that he learn God's 
Word. Hence, the true ofBce of these days is the office of 
the ministry of the Word, for the sake of the youth and the 
poor multitude. However, our celebration should not be 
so narrow as to forbid incidental and unavoidable work. 

35. Accordingly, when one asks, What mean the words, 
"Thou shalt sanctify the rest-day?" answer: "To sanctify 
the rest-day means the same as to keep it holy." What 
then does it mean, "to keep holy"? Nothing more than to 
be occupied with holy words, holy works and life. The day 
in itself needs no sanctification, for it was created holy 
(sanctified at the beginning of creation). But God desires 
it to be holy to you. As far as you are concerned, it will 
be holy or unholy according as you spend it in doing holy 
or unholy deeds. How, then, is the day kept holy? Not 
by sitting behind the stove and avoiding manual labor, nor 
by decking ourselves with garlands and putting on our best 
clothes ; but, as has been said, by studying God's Word and 
putting it into practice. 

37. And, indeed, we as Christians ought to consider all 
days holy and be occupied only with holy things, that is, 
with daily meditation on God's Word, carrying it in our 
hearts and upon our lips. But since all, as has been said, 
have not constant leisure, we must set apart several hours 
a week for the young and at least a day each week for the 
multitude. And that time is to be used only for such pur- 
pose; especially for the study of the Ten Commandments, 
the Creed and the Lord's Prayer. Thus may we regulate our 
whole lives and characters according to God's Word. Now, 
v/herever this practice is in force, the holyday is truly kept. 



62 LUTHER ON CHRISTIAN EDUCATION. 

Where this is not done it cannot be called a Christian rest- 
day. For those who are not Christians can easily keep 
holidays and be idle, just as do the whole swarm of our 
ecclesiasts, who stand daily in the churches, singing and 
ringing, but keep no holyday; because they neither preach 
nor practice God's Word, but teach and live contrary to it. 

38. The Word of God is the holy of holies, yea, the 
only holy thing we Christians know and have. Although 
we were to gather in a heap the bones or the holy and con- 
secrated garments of all the saints, they could not help us; 
for they all are lifeless things that can sanctify no one. 
God's Word, however, is the treasure that sanctifies every- 
thing. By it all the saints themselves were sanctified. Now, 
whatever be the hour when God's Word is taught or preach- 
ed, when it is heard, read or called to mind, then the per- 
son, day and work are thereby sanctified ; not because of 
any outward work, but because of the Word, which sancti- 
fies us all. Hence, I constantly repeat that our whole lives 
and works must be guided by God's Word if they are to 
be pleasing to God or be called holy. Where they are so 
guided, this commandment exerts its power and is fulfilled. 
On the contrary, all being and doing which have not their 
source in God's Word, are before God unholy, shine and 
glitter as they may ; even if they be altogether covered with 
relics, as are the humanly devised spiritual orders, which 
know not God's Word, but seek holiness in their own works. 

39. Therefore, observe that the power and strength of 
this commandment consist not in the resting, but in the 
sanctifying, and that this day has its own particular holy 
work. Other labor and employment are not properly called 
holy unless the doer is himself first holy, but here a work 
must be performed which makes the doer holy; such a 
thing occurs, as we have heard, only through God's Word. 
Places, times, individuals and all the appointments of wor- 
ship have been instituted and ordered that God's Word may 
exert its power publicly. 

40. Now, since so much depends upon God's Word that 
no rest day can be sanctified without it, we should remember 



LUTHER'S LARGE CATECHISM. 63 

that God will insist upon a strict observance of this com- 
mandment and will punish all who despise his Word, who 
refuse to hear and learn it, especially at the times appointed. 
Therefore, not only they sin against this commandment who 
grossly misuse and profane the rest-day, as those do who on 
account of their avarice or frivolity have ceased to hear God's 
Word, or who lie around in taverns, full and stupid like 
swine ; but also that other large class sin who listen to God's 
Word as to idle talk, only as a matter of habit going into 
the church and out again, and at the end of the year know 
as little of that Word as at the beginning. Hitherto the 
opinion has prevailed that the rest-day was sanctified in 
the right sense if a person heard the reading of a mass or 
the Gospel of the day; and God's Word was neither in- 
quired about nor taught. 

41. Now, while we have God's Word we still do not 
correct these misuses of the rest-day. We allow continual 
preaching to us and admonishing, but we hear it without 
serious concern. But remember that it is not only a matter 
of hearing the Word ; it must also be learned and retained. 
Think not that it is an optional matter with you or one of 
no great importance, but that it is the command of God, who 
will require an account of you as to how you have heard 
and learned and honored his Word. 

42. In like manner are to be reproved those fastidious 
spirits who, when they have heard a sermon or two, are sat- 
isfied and tired, as if sufficient knowledge has been acquired 
and a teacher is no longer needed. Just that is the sin which 
hitherto has been reckoned among mortal sins and which is 
called "akidia," that is indolence and disgust; a malignant, 
dangerous plague, with which Satan charms and deceives 
many hearts that he may get them into his power and once 
more deprive them of the Word by stealth. 

43. Let me assure you that although you may know the 
Word quite well yourself and have already mastered every- 
thing, yet you are daily under the dominion of Satan's king- 
dom, who neither day nor night relaxes his effort to steal 
unawares upon you (Rev. 12, 10; 1 Pet 5, 8), in order to 



64 LUTHER ON CHRISTIAN EDUCATION. 

kindle in your heart unbelief and evil thoughts against all 
these commandments. Hence you must continually have 
God's Word in your heart, upon your lips and in your ears. 
Where the heart is unoccupied and the Word does not 
sound, Satan breaks in and has done the damage before we 
are aware. On the other hand, the Word possesses su^h 
power wherever seriously considered, heeded, and put into 
practice, that it never remains barren of fruit. It always 
awakens new thoughts, new pleasures and devotions, and 
cleanses the heart and its meditations. These are not inert 
or dead words, but active and living, and although no other 
interest or need impel us to the Word, yet everyone should 
be induced to use it by the fact that thereby Satan is put to 
flight and hunted down. Besides, thereby is this command- 
ment fulfilled, occupation with the Word being more pleas- 
ing to God than all glittering, hypocritical works. 

Readings in Luther and the Bible on the Third Commandment. 

I. In General. See First Commandment. 

II. Keeping the Sabbath Holy. Genesis, Vol. 1, §131-143. 
Epistle and House Postils, 17 Sunday after Trinity. 

HI. Despising the Divine Word. Luther's Exhortation, 
Warning and Admonition, with Preface by Amsdorf, 1522. 
House Postil, Judica Sunday. 

IV. Hearing the Divine Word. Epistle and House Postils, 
Sexagesima Sunday. 

V. Keeping the Divine Word. Vol. 11, §113-123. House 
Postil, Judica Sunday, §15ff. 

VI. The Word of God and the Holy Scriptures. Genesis 
13, §117-141. Epistle Postil, Easter Sermon, 1 and 3 Sermons 
for Easter Monday, 20 Sunday after Trinity. House Postil, 1 
and 3 Sermons for 5 Sunday after Trinity. 

VII. Power and Fruits of God's Word. Vol. 11, §119-123. 
Vol. 10, §161-170, 2 Christmas Day. House Postil, Sexagesima 
Sunday. Table Talk on God's Word and on Preachers. 

VIII. How to Read and Study the Holy Scriptures with 
Profit. Letter to Spalatin on How to Study in the Scriptures. 
Vol. 11, 28, §26ff. First 22 Psalms, Introduction, How to Read 
the Psalter with Profit. Commentary on Jn 5, 39, Search the 
Scriptures. 

IX. Public Worship. Order of Divine Worship in the 
Congregation, 1523. Formula Missa, 1523.— German Mass and 
Order cf Divine Worship, 1526. Exhortation to the Chris- 
tians in Livonia, Russia, in regard to Public Worship and Con- 
cord. Genesis 22, §359-370; 32, §133-141. Numbers 28, §12-18. 
Exc^dus 3, §35-64. 

(; i) The restraining fear of God forbids us to despise preach- 
ing, /^nd his Word. Prov 13, ^3; Lk 10, 16; Jn 8, 47; Hos 4, 



LUTHER'S LARGE CATECHISM. 65 

6; Mt 12, 8; Col 2, 16-17; Gal 4, 9-12; Rom 14, 5-9.— B. H.: The 
Scribes and Pharisees, Lk 7, 30. 

(b) The constraining love of God urges us to deem his Word 
holy and gladly hear and learn it. 1 Thes 2, 13; Rom 1, 16; Ps 
26, 6-8; 42, 1-2; Lk 2, 41-52; 36-38 and 51; Is 66, 2; Lk 11, 28; 
Gal 6. 6; 1 Sam 1, 2; Lk 10, 39; Jas 1, 21-22; Eccl 5, 1; Ps 94, 19. 

Topics for Study. — 1. How Christ fulfilled this Command- 
ment. When a boy the temple was his spiritual home. He 
regularly attended the Synagogue (Lk 4, 1) and all the festivals 
at Jerusalem. He lived in the Old Testament Scriptures, died 
with words of Scripture on his lips. He rested in the tomb on 
the Jewish and rose from the dead on the Christian Sabbath, 
according to the Scriptures. 

(2) How you, as a Christian, break this Commandment. 

<3) How Christian Missions are teaching "The Sabbath was 
made for man" (Mk 2, 27) to preach the Gospel, and one day 
in every seven reminds all believers of Christ's resurrection, and 
its power in their behalf. Acts 4, 33; Lk 20, 36; Phil 3, 10.— 
The whole world needs the Christian Sabbath. 

THE FOURTH COMMANDMENT. 

Second Table of the Law— Love to Our Neighbor. 

44. Thus far we have learned the first three command- 
ments, which treat of our duty to God. First, that we are 
to trust, fear and love him with our whole heart all the days 
of our lives. Secondly, that we are not to misuse his holy 
name to support falsehood or any wicked deed, but are to 
use it for the praise of God and in the service and salvation 
of our neighbors and of ourselves. Thirdly, that on the holy 
days of rest we should diligently study and practice God's 
Word, that all our acts and lives may be in harmony with 
it. Now the other seven com-mandments follow, which 
treat of our duty to our neighbors. Among these the first 
and greatest is : 

"Honor thy father and thy mother." Ex 20„ 12; 
Deut 5, 16. 

45. God has exalted fatherhood and motherhood above 
all other relations under his scepter. This appears from the 
fact that he does not command merely to love the parents, 
but to honor them. 

As to our brothers, sisters and neighbors, God generally 
commands nothing higher than that we love them. He thus 
distinguishes father and mother above all other persons 
upon earth and places them next to himself. It is a much 
greater thing to honor than to love. It includes not only 



66 LUTHER ON CHRISTIAN EDUCATION. 

love, but also obedience, humility and reverence, as if we 
were pointed to some sovereignty hidden there. It not only 
requires us to address the honored ones affectionately and 
reverently, but, above all, that we show by our actions, both 
of heart and body, that we hold them in highest esteem and, 
next to God, regard them above all others. For whomso- 
ever we honor from the heart we must truly regard as supe- 
rior. Thus the young must be taught to reverence their 
parents in God's stead, and to remember that even though 
they be lowly, poor, frail and peculiar, they are still father 
and mother, given by God. Their way of living and their 
failings cannot rob them of their honor. Therefore, we are 
not to regard the man'ner of their persons, but God's will 
that appointed and ordained them to be our parents. Before 
God we are no doubt all equal, but among ourselves there 
must be such inequality and rightful distinction as is en- 
joined by God. Therefore, you are here commanded by God 
to be careful to obey me as your father, and informed that 
I exercise parental authority over you. 

46. First, then, learn what is meant by honor to parents 
as required by this commandment. It is that they be es- 
teemed and prized above everything else as the most pre- 
cious treasure we have on earth. Then, that, in conversation 
with them, we measure our words, lest our language be dis- 
courteous, domineering, quarrelsome, yielding to them in 
silence, even if they do go too far. And thirdly, that we 
honor them by our actions, both in our bearing and the ex- 
tension of aid, serving, helping, and caring for them when 
they are old or sick, frail or poor ; and that we not only do it 
cheerfully, but with humility and reverence, as if unto God. 
For he who is rightly disposed to his parents will never let 
them suffer want and hunger, but will place them above and 
beside himself, and share with them all he has to the best 
of his ability. 

47. Again, observe what a great, good and sacred func- 
tion is here assigned to children, which, alas, is totally dis- 
regarded and cast aside. No one recognizes it as God's 
command or as a holy, divine Word and precept. For if we 



LUTHER'S LARGE CATECHISM. 67 

had thus honored this commandment it would have been ap- 
parent to all that the call is for holy people who live accord- 
ing to these words. It would not have been necessary to in- 
stitute monastic life nor spiritual orders had every child 
kept this commandment, and been able to have a good 
conscience toward God and say: If I am to do a good and 
holy work I know of none better than to show my parents 
all honor and obedience, because God himself has command- 
ed it. For what God has commanded must be better and far 
nobler than all that we ourselves can devise. Since there is 
no higher nor better teacher to be found than God, there 
surely can be no better teachings than those he imparts. 
Now, he abundantly teaches what we are to do if we would 
perform truly good works ; and we may know that we do his 
pleasure if we perform what he commands. Since the com- 
mands of God embody his highest wisdom, who am I that 
I should attempt to improve upon his appointments? 

48. If God's will had been our guide we should have had 
godly children, properly taught and reared in true blessed- 
ness ; they would have remained at home in obedience, serv- 
ing their parents, and we should have had an object lesson 
in goodness and happiness. But we were so foolish as not to 
assign God's commandment its appropriate place. It was 
neglected and left to pass out of sight; a child had no op- 
portunity to heed it, and meanwhile it gazes in ignorant as- 
tonishment at what we have devised without ever asking 
God's permission to do so. 

49. Therefore, let us at last teach our young people to 
banish all other things from sight and to give first place to 
this commandment. Let us teach that if they would serve 
God with truly good works, they must do what father and 
mother, or those in their place, desire. For the child that 
knows and does this has, first, the great comfort of being 
able to joyfully boast, in spite of and against all who are 
occupied by their own self-chosen devices: Behold, this 
work is pleasing to my God in heaven; I am sure of that. 
Let them come forward in pompous array, boasting their 
many great, grievous, hard and burdensome works, and we 



68 LUTHER ON CHRISTIAN EDUCATION. 

shall see whether they can produce one that is greater and 
nobler than obedience to father and mother, which God 
has appointed and commanded to rank next to obedience to 
his own Supreme Majesty. If God's Word and will, then, 
are to be fulfilled, nothing is to be more sacredly regarded 
than the will and words of our parents, provided that there- 
in we remain obedient to God and break not the preceding 
commandments. 

50. Therefore, from your heart you should rejoice and 
thank God that he has chosen and fitted you to perform 
such a beautiful and pleasant task. Only see that you es- 
teem it as something great and precious, although it be 
regarded as the lowest and most contemptible service, and 
not because of your worthiness, but because it is comprehend- 
ed as a constituent part in God's diadem and temple, his 
Word and commandment. Oh, what a price the Carthusian 
monks and nuns would pay for the opportunity of bringing 
before God, in the exercise of their religion, one single work 
done in obedience to his command, and of being able to say 
with a joyful heart in his presence : Now I know that this 
work is well pleasing to thee. What shall become of these 
poor, miserable people when, standing before God and the 
world, they shall blush with shame before a little child that 
has fulfilled this commandment, and confess that with the 
merits of their whole lives they are not worthy to hand it a 
cup of water ? Because of the satanic perversion with which 
they trample God's commandment under foot, it serves 
them right that they must torture themselves in vain with 
their self-devised works, and must besides reap scorn and 
trouble as their reward. 

5U Now, should not the heart leap and melt with joy when, 
proceeding to the divinely appointed task, it shall be able to 
say: Lo, this is better than all the sanctity of the Carthu- 
sians, although they fast until they die and pray on their 
knees without ceasing. For here you have a distinct text, 
a divine testimony that God commanded this, but never a 
word from him about the other. It is, however, a proof of 
the wretchedness and the pitiable blindness of the world 



LUTHER'S LARGE CATECHISM. 69 

that no one believes this; so thoroughly has the devil de- 
ceived us with a false righteousness and the show of our 
own works. 

52. Therefore, I repeat, I should be very glad if we would 
open our eyes and ears and take this to heart, that we may 
not be led astray again from the pure Word of God to the 
lying vanities of the devil. Then a desirable state of affairs 
would obtain; parents v/ould enjoy far more happiness, love, 
friendship and unity in their homes, and the children would 
receive all the love of their parents. On the other hand, 
where children are obstinate and never do right unless a rod 
is laid on their backs, they provoke to anger both God and 

I their parents. Thereby they deprive themselves of what is 
\" intended as a blessing and a joy to their consciences, and lay 
I up for themselves nothing but misfortune. Therefore, it 
i has come to be a universal complaint in the world that both 
^ young and old are wa5rward and unrestrained, without a 
j sense of discipline and reverence. They do nothing unless 
driven to it by force, and behind each other's backs they de- 
fraud, and steal to the limit. Therefore God punishes them 
I and they sink into all kinds of filth and misery. So the 
I parents themselves effect no remedy. One fool rears an- 
I other; as they have lived, so will their children live after 
I them. 

53. Now this, I say. Is the first and strongest reason that 
should prompt us to keep this commandment; and for this 
reason if we had no father or mother we should wish that 
God would set up for us a block or a stone to call father and 
mother. How much more should we rejoice that he has 
given us living parents to honor and obey when we know 
that it is so pleasing to the Supreme Majesty and to all the 
angels, and that it vexes the devils; that it is the grandest 
work we can do next to the sublime task of worshiping God 
according to the injunctions of the previous commandments. 
Even the giving of alms and all other v/orks for our neigh- 
bor are not equal to this. For God has exalted the estate of 
parents above all others ; yea, he has appointed it in place of 
himself upon earth. God's will and good pleasure should 



70 LUTHER ON CHRISTIAN EDUCATION. 

be cause and inducement enough for us eagerly and joy- 
fully to do what we can to honor it. 

54. Besides, we certainly owe it to the world to show 
gratitude for every kindness and good thing we have re- 
ceived from our parents. But here again the devil rules in 
the world ; the children forget their parents, as we all forget 
God. No one remembers how God nourishes, protects and 
cares for us, and how he richly blesses our souls and bodies. 
Especially when an evil hour visits us do we become angry 
and impatiently complain, and all the blessings we have re- 
ceived throughout our lives are forgotten. Just so we do to 
our parents, and there is no child that acknowledges and 
considers this unless it be led to do it by the Holy Spirit. 

God is fully aware of this perverseness of the world; 
therefore, by commandments he reminds each one, and 
urges him to consider what his parents have done for him. 
Then one recognizes that he has received his body and life 
from his parents, besides being nourished and reared by 
them when otherwise he would have perished a hundred 
times in his own filth. It is a true and noble saying of the 
wise: "Deo, parentibus et magistris non potest satis 
gratiae rependi," that is, "God, parents and teachers can 
never be sufficiently thanked and repaid." He who views 
the matter in this light will, without express command, do 
all honor to his parents and cherish them as the bearers of 
God's blessings. 

55. Besides all this, another strong inducement for us to 
keep this commandment is that God has attached a tempo- 
ral promise to it, saying : 

"That thy days may be long in the land which 
Jehovah thy God giveth thee." 

Here we behold additional evidence of the sincere interest 
taken by God in this commandment. He affirms that he 
considers it not only an object of pleasure and delight to 
himself, but also an instrument of our welfare in that it is 
intended to promote our highest good as an aid to a pleas- 
ant, delightful and blessed life. Saint Paul also is deeply in- 



LUTHER'S LARGE CATECHISM. 71 

terested in this commandment and highly praises it, saying : 
"Which is the first commandment with promise, that it may 
be well with thee, and thou mayest live long on the earth," 
Eph 6, 2-3. Although other commandments have promises 
attached, yet in none is the promise so clearly and explicitly 
expressed. 

56. Here you have the reward that crowns those wixO 
keep this commandment; they shall enjoy good days, happi- 
ness and prosperity. On the other hand, the punishment 
of those who disobey it is a briefer life, without enjoyment. 
For to live long means, in the Bible, not only to grow old, 
but to have everything that pertains to a long life — ^health, 
wife and child, food, peace, good government and like 
blessings, without which this life cannot- be cheerfully en- 
joyed nor long maintained. Will you not obey your father, 
and mother and submit to their training — then obey the 
hangman; if you will not obey him, obey death, the great 
slayer, the teacher of wicked children. In short, God re- 
quires us to obey, love and serve him, that he may abun- 
dantly repay us with all good ; but if we anger him he will 
visit us with death and the hangman. Whence but from dis- 
obedience come so many criminals who are daily hanged, 
beheaded, broken on the v/heel? Since they will not submit 
to good discipline, they bring to pass, through God's judg- 
ment, their own misfortune and grief. For it seldom hap- 
pens that such accursed persons die a natural or timely 
death. 

57. But the godly and obedient are blessed. They live 
long in peace and see their children, as we said before, to 
the third and fourth generations. Experience teaches that 
where there are fine old families that enjoy an abundance 
of both substance and offspring there are people whose good 
rearing has been demonstrated by their veneration for par- 
ents. On the contrary, it is written of the wicked (Ps 109, 
13) : "Let his posterity be cut off; in the generation follow- 
ing let their name be blotted out." Then consider well how 
important a thing obedience is in God's sight, since he so 
highly honors it, so greatly delights in it, and so richly re- 



72 LUTHER ON CHRISTIAN EDUCATION. 

wards it, besides being firm in visiting dire punishment upon 
the disobedient. 

58. All this I say that the subject may be thoroughly im- 
pressed upon the young, for no one can conceive the impor- 
tance of a commandment which hitherto, under the Papacy, 
has neither been taught nor practiced. Every one thinks 
these are plain and commonplace words, and no effort is 
needed to obey them. Therefore, he lightly passes them 
by to gaze in wonder after other things, failing to perceive 
and believe that God becomes angry when this command- 
ment is neglected, and that a man does a work precious and 
pleasing to God when he keeps it. 

59. While speaking on this commandment, it is in place 
to mention the various 'instances in which obedience is re- 
quired by those in authority over us, whose duty it is to 
command and govern. All authority has its root and war- 
rant in parental authority. Where a father is unable alone 
to rear his child, he employs a teacher to instruct it; if he 
is too feeble, he obtains the help of his friends or neighbors ; 
if the parent departs this life, he commits and delegates 
his authority and responsibility to others appointed for the 
purpose. He must likewise have domestics — men and maids 
— under him for the administration of the household. 
All who are called masters stand in the place of parents and 
from them must obtain authority and power to command. 
In the Bible they are all called fathers, because in their 
government they perform the functions of a father and 
should possess a fatherly heart toward their people. In the 
language of the Romans and others of ancient times, 
masters and mistresses of the household were called patres 
et matres familiae, housefathers and housemothers. So they 
called their princes and magistrates patres patriae, fathers 
of the country; and it is a shame that we who wish to be 
Christians do not so call our rulers or, at least, treat and 
honor them as such. 

60. What a child owes to its father and mother, the en- 
tire household owes them likewise. Therefore, men and 
maids should not only obey their masters and mistresses, but 



LUTHER'S LARGE CATECHISM. 73 

should honor them as their own parents; they should do 
all that they know is expected of them, not from compulsion 
and with reluctance, but with pleasure and delight ; and they 
should do it for the reasons mentioned — because it is God's 
commandment, and it is more pleasing to him than all other 
works. Therefore they ought to be willing to even pay for 
the privilege of service and be glad to obtain masters and 
mistresses, that they may have a joyful conscience and know 
how to do truly golden works. These works till now have 
not been done, but have been despised; instead, everybody 
ran, in the devil's name, into convents, on pilgrimages, and 
after indulgences, to the injury of soul and conscience. 

61. If this truth could be impressed upon the poor people, 
a servant girl would leap for joy and praise and thank God ; 
and by orderly work, for which she obtains her food and 
wages, she would acquire a treasure unequaled by that of 
any of the reputed greatest saints. Is it not a wonderful 
thing to be able to boast to yourself. If I do faithfully my 
daily home duties, it is better than the sanctity and austere 
life of the monks? And besides you have the promise that 
you shall fare well and prosper in all good. How can you 
be more blessed or live more holy, as far as works can con- 
tribute to this end? Before God, it is really faith that 
makes us holy; faith alone serves him, while our works 
serve the people. Here you have everything that is good: 
shelter and protection under the Lord, a joyful conscience, 
and more — a gracious God, who will repay you a hundred- 
fold. You are a true nobleman if you are pious and obedi- 
ent. If you are not, you will receive only God's wrath and 
displeasure; no peace will be in your heart, and later you 
will have all kinds of trouble and misfortune. He who will 
not be influenced by these facts and incline to be pious, we 
commend to the hangman and death. Therefore, let every- 
one who can take advice rememiber that God is truly here, 
and that it is God who speaks to you and demands obedience. 
If you obey him you are his beloved child. If you despise 
his commandment, shame, misery and sorrow shall be your 
reward. 



74 LUTHER ON CHRISTIAN EDUCATION. 

62. The same may be said of obedience due to civil au- 
thority, which authority, as we have said, is all embraced 
in the estate of fatherhood and extends beyond all other 
relations. Here the father is not one of a single family, 
but one of many tenants, citizens or subjects. Through civil 
rulers, as through our parents, God gives us food, home and 
land, protection and security. Therefore, since they bear 
this name and title with all honor as their chief glory, it 
is our duty to honor them and to esteem them as we would 
the greatest treasure and the most precious jewel on earth. 

63. Now, he who is obedient, willing and capable, and 
cheerfully gives honor wherever due, knows that he pleases 
God, and receives joy and happiness as a reward. If, on 
the other hand, one will not serve in love, but despises and 
resists authority — or rebels — ^he should know that he has 
no favor or blessing. Where he gains a dollar by his un- 
faithfulness he will lose ten elsewhere. Or he will fall a 
prey to the hangman, or perish through war, pestilence or 
famine, or his children will turn out badly ; servants, neigh- 
bors, strangers, tyrants, will inflict loss, injustice and vio- 
lence upon him. What we in disobedience seek and merit, 
then, will be paid to and visited upon us. 

64. If we would only once consider how pleasing are 
works of obedience to God, and how richly they will be re- 
warded, we should have superabundant treasures and all 
that our hearts desire. But God's Word and command- 
ments are despised as if they were the utterances of some 
tramp. Let us see, though, if you are the man who can 
overthrow God. How hard will it be for God to recompense 
you? You would live vastly more with God's protection, 
peace and blessing than you will in disgrace and misfortune. 
Why, think you, is the world full of unfaithfulness, shame, 
misery and murder? Just because everyone strives to be his 
own lord and free from authority, to care nothing for any- 
one, and to do what he pleases. God punishes one rogue by 
means of another; if you deceive and despise your master, 
another comes and treats you likewise, and in your own 



LUTHER'S LARGE CATECHISM. 75 

home you must suffer ten times more wrong from your 
wife, children or servants. 

65. We, indeed, feel our misfortune, and we murmur 
and complain of unfaithfulness, violence and injustice; but 
we are unwilling to see that we ourselves are rogues who 
justly deserve our punishment, and we are not reformed 
by what we suffer. We, in reality, do not desire the divine 

' favor and blessing, therefore we justly suffer misfortune 
without mercy. There must still be somewhere in the world 
godly people, since God continues to grant us so- many 
blessings. If it depended upon our merit, we should not 
have a dime in the house nor a blade in the field. All this 
I am compelled to emphasize with so many words in the 
hope that someone will take it to heart, and that we may be 
released from the blindness and misery into which we have 
deeply sunk, and may properly understand God's Word and 
will and sincerely appropriate them. For from them we may 
learn how to obtain abundant joy, happiness and salvation, 
both here and in eternity. 

66. Thus we have two kinds of fathers presented in this 
commandment: fathers by blood and fathers by office, or 
fathers in the family and in the State. Besides these, there 
are spiritual fathers. Not those in the Papacy; though they 
indeed apply this title to themselves, they fill no fatherly 
office. Only they are spiritual fathers who rule and teach 
us by authority of God's Word; as Paul glories in being a 
father when he says : "In Christ Jesus I begat you through 
the Gospel," 1 Cor 4, 15. Now, because they are fathers, 
honor is due them, indeed more than to all others. But they 
receive the least honor; the world is bound to honor them 
by banishing them from the country and by grudging them 
a bite of bread, and in short they must be, as Paul says, in 
verse 13 of the same chapter, "as the filth of the world, the 
offscouring of all things." 

67. It must be impressed upon the people at large that 
they who would be called Christians owe it to God to show 
double honor to those who watch in behalf of their souls, 
that they may befriend and provide for their spiritual shep- 



76 LUTHER ON CHRISTIAN EDUCATION. 

herds, Heb 13, 17; 1 Tim 5, 17. Then will God give you 
abundance and never let you come to want. But here every- 
one withholds and objects, and all fear lest they starve, and 
therefore we cannot now support one faithful, respectable 
preacher where formerly we feasted ten gormandizers. For 
this we deserve that God should withdraw from us his 
Word and his blessings, and again allow preachers of false- 
hood to arise who lead us to the devil, even at the expense 
of our own sweat and blood. 

68. They, however, who keep God's will and command- 
ment before their eyes, have the promise of being liberally 
repaid for all they contribute to both temporal and spiritual 
fathers and for the honor they render them. What has been 
promised them is not bread, clothing and money for a few 
brief years, but long life and peace, and abundance and 
blessedness forever. Therefore, only do your duty, and let 
God nourish you and provide for all your wants. He has 
promised it and has never yet lied, nor will he lie to you. 

This should ever encourage us and cause our hearts to 
melt with joy and love toward those to whom we owe this 
honor. We should raise our hands and cheerfully thank 
God for giving us such promises, and afterward we should 
run to the ends of the earth to realize its fulfilment. The 
combined effort of the whole world could not add an hour 
to our life or raise from the earth one grain of wheat for 
our support, but God can and will give to all exceeding 
abundantly according to their hearts' desire. He who de- 
spises this knowledge and casts it to the winds is unworthy 
ever to hear another word from God. On these things we 
have dwelt to excess, as it were, for the benefit of those to 
whom this commandment refers. 

69. In this connection it would not be amiss to advise 
parents, and others filling their office, as to their treatment 
of those committed to their authority. Although the duty of 
superiors is not explicitly stated in the Ten Commandments, 
it is frequently dwelt upon in many other passages of Scrip- 
ture, and God intends it to be included even in this com- 
mandment, where he mentions father and mother. God does 



LUTHER'S LARGE CATECHISM. 77 

not purpose to bestow the parental office and government 
upon rogues and tyrants; therefore, he does not give them 
that honor, namely, the power and authority to govern, 
merely to receive homage. Parents should consider that 
they are under obligations to obey God and that, first of all, 
they are conscientiously and faithfully to discharge all the 
duties of their office; not only to feed and provide for the 
temporal wants of their children, servants, subjects, etc., but 
especially to train them to the honor and praise of God. 
Therefore, think not, you parents, that the parental office 
is a matter of your pleasure and whim, but remember that 
God has strictly commanded it and entrusted it to you, and 
that for the right discharge of its duties you must give an 
account. 

70. Here again is the lamentable evil that no one recog- 
nizes or takes to heart such truths. All live as if God gave us 
children as objects of mirth and pleasure; as if he gave us 
servants to use, like the ox or the horse, only for work, or 
as if we were to live with those under us according to our 
own whims — to ignore them, in unconcern about what they 
learn or how they live. No one is willing to believe that 
it is the commandment of the Almighty, who will solemnly 
require an account and will avenge its neglect, nor is it gen- 
erally recognized that the young should be objects of con- 
scientious solicitude. If we wish to have worthy, capable 
persons for both temporal and spiritual leadership, we must 
indeed spare no diligence, time or cost in teaching and edu- 
cating our children to serve God and mankind. We must not 
think only of amassing money and property for them; God 
can feed them and give them riches without our help, as he 
does daily. But he commanded with regard to the children 
given us that we should train and rule them according to 
his will ; otherwise God would not have ordained that there 
should be father and mother. Let everyone know, then, 
that on pain of the loss of divine grace his chief duty is to 
rear his children in the fear and knowledge of God ; and, if 
they are gifted, to let them learn and study, that they may 
be of service wherever needed. 



78 LUTHER ON CHRISTIAN EDUCATION. 

71. If this were done, God's blessing and grace would 
become evident in the rearing of people who would be a 
benefit to land and nation, in the elevation of our citizen-i 
ship, in the training of virtuous and domestic women, who 
in turn would rear pious children and servants. Then 
think for yourself what deadly wrong you are committing if 
you are negligent in this respect and fail to rear your child- 
ren to be useful and to be a blessing. Further, you bring 
upon yourself wrath and sin, meriting hell because of the 
treatment you have given your own children, even if 
you are pious and holy in other respects. And because this 
commandment is disregarded, God terribly punishes the 
world; hence it is with9ut discipline, government and lieace. 
We all lament over this state of things, but we do not see 
that it is our own fault. The children and subjects we have 
are the children and subjects we rear. This is enough to 
serve the purpose of a warning; a more extensive explana- 
tion belongs to some other occasion. 

SECOND TABLE. OUR DUTIES AND LOVE TO OUR 

NEIGHBOR. 
Readings in Luther and the Bible on the Fourth Commandment. 

L In General. See references o£ First Commandment. 

II. Authority and Duties to Magistrates, (a) Spiritual and 
Civil Government: Instruction that Spiritual and Civil Gov- 
ernment should be carefully distinguished from each other, 
1536. To the Christian Nobility of the German Nation on the 
Reformation of the Christian Estate, June 20, 1520. Vol. 12, 
35. Vol. 14, 293-306. House Postil, 22 and 23 Sundays after 
Trinity. Genesis 21, §292-304; 41, §45-53, 214-237. Exodus 18, 
§32-62; Deut 1, §8-59; 17, §1-29. First 22 Psalms, Ps 20, §1-62. 
The First 25 Psalms, Ps 4, §3-16; Ps 20; Ps 101.-~(b) Whether 
one is to judge according to the Laws of Moses or of the Em- 
peror. Luther's Opinion on this question proposed to him by 
Duke John Frederick of Saxony, 1524. 

III. The Duties of Subjects to the Government, (a) In 
General. A Faithful Admonition to all Christians to beware of 
Seditions and Rebellions, 1522. House Postil, 23 Sunday after 
Trinity, §13fr.-~(b) How Far We are Under Obligations to Obey 
the Civil Authority, Treatise of 1523 on this subject. 

IV. Duties of Parents to Their Children. Sermon on the 
Duty of Sending Children to School, July, 1530. Letter to the 
Mayors and Aldermen of all the Cities of Germany, Advocating 
the founding and maintaining of Christian Schools, 1524. House 
Postil, 1 Sunday after Epiph, §17ff. Genesis 12, §96-125; 22, 
§118-125; 24, §255-259. See Table of Duties for the Home. 

(a) The restraining fear of God forbids us to despise our 
parents and superiors or to provoke them to anger. Prov 30, 



LUTHER'S LARGE CATECHISM. 79 

17; 19, 26; 23, 22; 17,25; Deut 27, 16; Ex 21, 17. B.H.: Joseph's 
Brothers, Gen 37, 31-35; Eli's Sons, 1 Sam 2, 12; Absalom, 2 
Sam 15, 1-12; 18, 6-17; Prodigal, Lk 15, 11-16; Ahithophel, 2 
Sam 15; Children at Bethel, 2 Kings 2, 23-24. 

(b) The constraining love of God urges us to honor, serve, 
obey, love and esteem our parents and superiors, Mai 1,6; Eph 
6, 2-3; Col 3, 20; Prov 23, 22; 1, 8; 1 Tim 5, 4; Heb 13, 17; Rom 
13, 1-2; 1 Pet 2, 18; Lev 19, 32; Acts 5, 29; 2 Cor 5, 20.^B. H.: 
Joseph, Gen 46, 47; Ruth, Ruth 1, 16; Solomon, 1 Kings 2, 19; 
Samuel, 1 Sam 3, 1-18; Jesus, Lk 2, 51. 

Topics for Study. — (1) Our Saviour fulfilled this Command- 
ment in every respect. Though the Son of God, he was obedi- 
ent to his parents. From the Cross, as a loving son, he provid- 
ed for his mother. He acknowledged the teachers of Israel as 
teachers of the law, though he opposed their hypocrisy. He 
willingly paid taxes to the Gentile rulers. 

(2) We, his followers, lag far behind him, little restrained by 
fear, little constrained by love, in keeping this Law. 

(3) Christian Missions: The family, state, school and church 
authority and order were developed by the Word of God 
(Abraham, David, Isaiah, Christ), and they in turn should serve 
the Word of God in its mission at home and abroad, Rom 
13, 1. 

THE FIFTH COMMANDMENT. 

"Thou Shalt not kill." Ex 20, 13; Deut 5, 17. 

72. We have thus far explained both the spiritual and the 
civil governments, the exercise of divine and parental au- 
thority and obedience. In this commandment, however, we 
go out of our own homes, among our neighbors, in order to 
learn how each one should conduct himself toward his fellow 
man. Hence in this commandment neither God nor magis- 
trates are mentioned, nor does it take from them the power 
they have to put to death. For God has delegated to civil 
magistrates in place of parents the right to punish evil-doers. 
In early times, as we read in Moses, parents had to bring 
their own children to judgment and pass the sentence of 
death upon them. Therefore, what is forbidden here is for- 
bidden an individual to do to his fellow man and is not for- 
bidden the civil government. 

73. This commandment is simple enough. We hear it 
explained every year in the Gospel text of Matthew 5, 21. 
There Christ interprets it in brief to be a prohibition of 
murder, either by the hand or by word, or by thought of the 
heart; by sign or gesture, by help or counsel. It forbids 
anger, except — as said before— to those who act in the place 



80 LUTHER ON CHRISTIAN EDUCATION. 

of God — in the capacity of parental or civil authority. Anger 
and reproof and punishment are the prerogatives of God and | 
his representatives, to be exercised upon those who trans- 
gress this and other commandments. 

74. The occasion and need of this commandment is the 
wickedness of the world and the wretchedness of this life. 
God, in the knowledge of these, placed the commandments as 
a defense of godly people against the wicked. In the case of 
this commandment, as in every other, there are various temp- 
tations to transgress. We must live among many people of 
evil intent toward us, giving us reason to be their enemies. 
For instance, a neighbor, envious of our home, our wealth, 
our God-given advantages, gives vent to his irritation in 
malicious words. The devil incites many enemies, who 
wish us neither temporal nor spiritual welfare. In response 
to their enmity, anger, pain and revenge arise in our own 
hearts. Evil speech ensues between us and our enemies, 
followed by blows resulting in calamity and death. To 
forestall such an issue, God, as a loving father, by this 
commandment intervenes and settles the quarrel for the safe- 
ty of all. Briefly, God's purpose here is to have all persons 
protected, set free and enabled to live peaceable lives in the 
presence of the injustice and violence of all men. This com- 
mandment is likewise a wall, a fortress of defense, about our 
neighbor to protect him in his liberty and to guard him 
from bodily harm and suffering. 

75. The teaching of this commandment, then, is to render 
no man harm for any evil deed, however guilty he may be. 
Where murder is forbidden, there also is forbidden every- 
thing that may lead to murder. Many who cannot be 
charged with actual murder, by their malicious plotting 
speedily effect it for the subject of their hatred. Nature 
implants the spirit of revenge within each of us, and it is a 
common thing that no one willingly suffers injury from an- 
other. God's purpose is to remove this root and fountain of 
bitterness. He gives us the fifth commandment as an 
ever-present reminder to hold up to us our duty as a mir- 
ror holds up to us our forms; and this duty is to bow to 



LUTHER'S LARGE CATECHISM. 81 

God's will, committing to him the evil we suffer in confi- 
dence and with prayer. Doing this, we shall be content to 
let the enemy rage and storm to the extent of his devices. 
Thus God teaches us calmness of spirit for anger, and a 
heart of patience and gentleness toward our enemies, who 
would arouse our wrath. 

76. Briefly, then, and in clearness unmistakable to the 
common people, the im.port of the command not to kill is 
this : In the first place, harm no one, neither by hand direct 
nor by other deed. Again, use not the tongue to counsel 
or incite harm. Again, neither use nor sanction any means 
the object of which shall be injury to anybody. Lastly, har- 
bor no evil intent in the heart nor malicious evil desire. So 
shall body and soul be guiltless toward all, especially toward 
him who wishes or works you evil. But to do evil to him 
who desires and does you good, is not human, but Satanic. 

77. Secondly, not only he who directly does evil breaks 
this commandment, but also he who unnecessarily omits a 
service to his neighbor which he might render by antici- 
pating and restraining, and by protecting and rescuing his 
fellow man from bodily harm or suffering. When you allow 
to go naked one whom you could have clothed, then you 
permit him to perish from cold. When you see one suffering 
from hunger and you feed him not, you let him starve to 
death. Likewise, if you see the innocent under sentence of 
death or in similar distress, and, it being in your power to 
rescue him, you fail to do so, you put him to death. Of 
no avail will be the excuse that you gave no assistance or 
counsel to that end. For you have culpably withheld from 
him that love and kindness by which his life might have 
been saved. 

78. Therefore, rightly does God call them murderers who 
withhold their counsel and help in cases of bodily and spirit- 
ual need or danger. He will allow terrible calamity to befall 
them in the day of judgment. So Christ declares when he 
says : "I was hungry, and ye did not give me to eat ; I was 
thirsty, and ye gave me no drink ; I was a stranger, and ye 
took me not in ; naked, and ye clothed me not ; sick, and in 



82 LUTHER ON CHRISTIAN EDUCATION. 

prison, and ye visited me not," Mt 25, 42-43. That is, You 
would have left me and my followers to die from hunger, 
thirst and cold, to be torn by wild beasts, to decay in prison 
and to perish from want. What is this but an accusation 
that they are murderers and bloodhounds? Although you be 
not actually guilty of such crime, yet in ejffect the guilt is 
yours if you have allowed your neighbor to perish in his mis- 
fortune without effort to save him. The case is like this : If 
I saw one struggling in deep water or fallen into the fire, 
and I could extend him a hand, pull him out and save his life, 
and yet I did it not, how could I appear before the whole 
world in any other light than as a murderer and wicked 
wretch? Therefore, the chief design of God is that we per- 
mit no injury to befall any person, but that we show to 
every one all kindness and love. And this kindness is di- 
rected, as I said, especially toward our enemies. To show 
kindness to friends is a common virtue, even among the 
heathen, as Christ says in Matthew 5, 46. 

79. Here again we have God's Word by which he would 
awaken and urge us to true, noble and exalted deeds, as 
meekness, patience, and, in brief, love and kindness to our 
enemies. He would have us keep in mind the thought of the 
first commandment — that he is our God ; in other words, he 
will help and protect us, subduing in us the spirit of revenge. 

80. If this were practiced and preached all would be dili- 
gent in good works. Such teaching, however, would not 
endorse the doctrine of the monks. It would curtail the 
liberties of their religious orders too much. It would do 
violence to Carthusian sanctity and mean even the prohi- 
bition of their good works and the abandonment of the 
monasteries. For, following this doctrine, the ordinary Chris- 
tian life would be just as acceptable, yea, much more so. Then 
would be apparent to everyone how the monks oppress and 
mislead the world by a false, hypocritical show of holiness ; 
for they neglect this as well as other commandments, re- 
f>;arding them all as unnecessary, as if they were not com- 
mandments but mere counsels. They have, moreover, 
boldly, boasted and proclaimed their hypocritical calling and 



LUTHER'S LARGE CATECHISM. 83 

works as the perfect life, thereby contriving for themselves 
a life of ease and indolence with no experience of the cross 
and of patience. They entered the monasteries purposely 
to escape molestation and obligation to their fellow men. 
But we know that these — the works commanded by God's 
Word — are the truly holy and righteous works, in which 
God and angels rejoice. In contrast with them all human 
sanctity is filth and pollution, and merits only wrathful con- 
demnation. 

Readings in Luther and the Bible on the Fifth Commandment. 

T. In General. See references of the First Commandment. 
VoL 13, 167-201, Anger. House Postil, Second Sermon, 6 Sun- 
day after Trinity. Vol. 13, 111-130, Right Conduct to Enemies. 
Deut 19, 1-8; Mt 5, 21-26; 38-42; 43-48; 6, 2-5; 7, 1-5; 12-27. 

II. Sins Against this Commandment. — (a) Pride and Exal- 
tation of self above others. Genesis 6, 3-15. Epistle Sermon 
for Sexagesima Sunday. House Postil, 11 and 17 Sundays after 
Trinity. 

(b) Anger, Impatience and Selfishness. Vol. 13, 184-201; 
Epistle 2 Sermon, 4 Sunday after Easter. House Postil, 6 Sun- 
day after Easter. 

ill. Virtues according to this Commandment. — (a) Humil- 
ity toward neighbors. Vol. 14, 166, §21-28. Epistle Postil, 3 
and 17 Sundays after Trinity. House Postil, 11 and 17 Sun- 
days after Trinity. Sermon Mary's Visit to Elizabeth, Lk 1, 
39-56; Joseph, Gen 41, §168-194. 

(b) Gentleness, Patience, Love of Enemies and a Forgiving 
Nature. Vol. 13, 111-130. Epistle Postil, 5 Sunday after Trinity 
and 4 Sunday after Easter. Explanation of the 120 Ps. in a 
letter of com.fort to the people of Miltenberg. 

(c) Sympathetic Love, Help and Mercy Shown to Neighbors. 
Vol. 13, 208 and 370. Vol. 14, 158, §1-5. Vol. 11, 71, §10; 92, §9. 
Vol. 13, 33-57, Great Supper. 97-110, Mote and Beam. Epistle 
Postil, 4 Sunday after Epiph; Quinquagesima Sunday §14ff., 
and Sermon on St. Stephen's Day. House Postil, 6, 16 and 14 
Sundays after Trinity. 

(d) Christian Concord, Unity in Mind and Spirit. Epistle 
Postil, 1 Sunday after Epiph, 23ff.; 10 Sunday after Trinity; 
Miscellaneous Sermons, 2 Sunday in Advent. 

IV. Application to War and Soldiers. Whether Soldiers 
can be in a Saved State, 1526. 

V. Military Resistance in Case the Protestant Lands should 
be invaded on account of the Gospel. Writings addressed to 
Elector John of Saxony, and others, and the opinions of the 
Wittenberg Theologians on this theme. Discussion on the 
Words of Christ: "Go, sell that which thou hast, and give 
to the poor, Mt 19, 21; Held at Wittenberg in April, 1539. 

(a) The restraining fear of God forbids us to hurt or harm our 
neighbor in his body. Deut 32, 39; Gen 9, 6; Prov 24, 17; 1 Jn 
3, 15; Eph 4, 26; Rom 12, 19-20.— B. H.: Cain, Gen 4, 8: Joseph's 
brethren. Gen 37, 31-34; David, 2 Sam 11; Peter, Mt 26, 51; 
Jer 18, 18; Acts 7, 54; 16, 28. 



84 LUTHER ON CHRISTIAN EDUCATION. 

(b) The constraining love of God urges us to help and be- 
friend our neighbor in every bodily need. Is 58, 7; Mt 5, 5-9; 
5, 25; Rom 12, 19-20; Col 3, 12-13; Heb 13, 16; Rom 13, 14.— B. 
H.: Abraham, Gen 14, 12; David, 1 Sam 26; Good Samaritan, Lk 
10, 33; The Judgment, Mt 25, 31-46. 

Topics for Study. — (1) Our Saviour fulfilled this Command- 
ment. He came as the true Good Samaritan to earth, not to 
be ministered unto, but to minister. Was kind and gentle to 
everybody; a true friend to the poor and sick. He prayed for 
his enemies and died for them on the cross. 

(2) Christ is our Example, Jn 13, 12-15. Can you pray for 
your enemy and feed him? Mt 5, 44; Rom 12, 20. 

(3) Christian Missions. The passion of anger, though 
strong in us, is excelled by the passion of love. The ministry 
of mercy at home and preaching the v^ord abroad. The Inner 
Mission and Deaconess Work, and Foreign Missions. See "Lu- 
therans in all Lands," and the English Luther, Vol. 11, 374. 

THE SIXTH COMMANDMENT. 
"Thou shalt not commit adultery." Ex 20, 14; Deut 
5, 18. 

81. The commandments following are made plain by the 
Cicplanation of the preceding ones; for they all teach us to 
guard against harming our neighbor and they are admirably 
arranged. They deal first with the security of one's own per- 
son. Next, with that which is nearest and dearest to him — 
his wedded wife, who is one flesh and blood with himself. 
Greater injury cannot be done him in his possessions than 
that harm come to him in this second way. Explicit in- 
junction is here given against dishonoring the neighbor's 
wife. Adultery is particularly mentioned, because among 
the Jewish people marriage was obligatory. Young people 
were advised to marry at the earliest age possible. Virgin- 
ity was not particularly commended, harlots and libertines 
were never tolerated ; consequently, there was no form of un- 
chastity more common than that of the breaking of the mar- 
riage vow. 

82. But since there is among us such a shameful and vile 
mixture of all forms of vice and lewdness, this command- 
ment is directed against every form of unchastity, under any 
name. Not only the actual deed is forbidden, but also every 
prompting and incentive to it. Heart, lips and the whole 
body must be chaste and give no occasion, no help or sug- 
gestion to unchastity. Further, we are to restrain, protect 



LUTHER'S LARGE CATECHISM. 85 

and rescue where there is need. We are to assist our 
neighbors to maintain their honor. Neglecting these duties 
when we could thereby have prevented the wrong, conniving 
at it in unconcern, we become equally guilty with the doer 
of the deed. In brief, the requirements of this command 
are chastity for one's self and the endeavor to secure it for 
his neighbor; and God has ordained the command for the 
protection of every wife. 

83. But since particular attention is here called to the 
married state, let us carefully note, first, how God especially 
honors and commends wedded life, since he confirms and 
protects it with a special command. In the fourth com- 
mandment he confirmed it, saying: "Thou shalt honor thy 
father and thy mother." But here, as I said, he preserves 
and protects it. Hence he requires us to honor, guard and 
observe it as a divine and blessed estate. Significantly he es- 
tablished it as the first of all institutions, and with it in view 
he did not create man and woman alike. God's purpose, as is 
plain, was not that they should live a life of wickedness, but 
that they might be true to each other, beget children, and 
nourish and rear them to his glory. Therefore, God blessed 
this institution above all others and made everything on 
earth to serve and spring from it, so that it might be well and 
amply provided for. Hence, married life is not a jest nor an 
affair for curious interest, but a glorious institution and the 
embodiment of divine earnestness. It is of the highest im- 
portance to God that in contending against Satan and 
wickedness people be reared who serve the world and help 
it to a knowledge of God, a happy life and all the virtues. 

84. Therefore, I have always taught that we should not 
despise marriage nor esteem it lightly, as the short-sighted 
world and the hypocritical clergy do ; but view it in the light 
of God's Word, by which it is adorned and sanctified, so 
that it may not be placed on a level with other estates, but 
may be placed before and above all, be they of emperor, 
prince, bishop or any other. Whatever the spiritual and 
temporal estates are, all must humble themselves and 
enter this estate, as we shall hear. Hence, it is not an ex- 



86 LUTHER ON CHRISTIAN EDUCATION. 

ceptional estate, but the most universal and the noblest, 
pervading all Christendom, yea, extending through the 
whole world. 

85. In the second place, remember that marriage is not 
only an honorable but also a necessary estate, earnestly 
commanded by God, so that in general men and women of 
all conditions, created for it, should be found in it. Yet 
there are some exceptions, although few, whom God has 
especially exempted, either because they are unfit for wed- 
ded life or because, by reason of extraordinary gifts, they 
have become free to live chaste lives unmarried. To unaided 
human nature, as God created it, chastity apart from matri- 
mony is an impossibility. For flesh and blood remain flesh 
and blood, and the natural inclination and excitement run 
their course without let or hindrance, as everyone's ob- 
servation and experience testify. Therefore, that man might 
more easily keep his evil lust in bounds, God commanded 
marriage, that each may have his proper portion and be 
satisfied; although God's grace is still needed for the heart 
to be pure. 

86. From this you see how the papal rabble, priests, 
monks and nuns, who dishonor and prohibit marriage, re- 
sist God's command. They vow and presume to observe 
perpetual chastity, and besides deceive the common people 
with false words and wrong impressions. For none possess 
less love and inclination for purity than those who, under 
the cloak of great sanctity, avoid matrimony, and either 
publicly and shamelessly indulge in fornication, or pri- 
vately practice something worse and unmentionable, as, alas, 
has been only too well proven. And in short, where they 
even abstain from actual commission of sin, unchaste 
thoughts and evil passions so fill their hearts that they suf- 
fer incessant ragings of passion which may be avoided in 
married life. Hence, all vows of chastity apart from that 
of marriage are condemned by this commandment, and per- 
mission is given — yea, even command is made — to all poor 
captive consciences deceived by monastic vows, to forsake 
their unchaste conditions and enter upon married life. Even 



II 



LUTHER'S LARGE CATECHISM. 87 

granting that cloister life is godly, it is not in the power of 
the incumbents to observe continence, and if they remain 
they must sin only more and more against this command- 
ment. 

87. I refer to these things that our youth may be led to 
acquire a love for married life and to know that it is a 
blessed estate and well pleasing to God. For in this way it 
may, in the course of time, be restored to its honor, and cor- 
rect that lewd, vicious and disorderly conduct now so ram- 
pant in the world in public prostitution and other shameful 
vices arising from contempt of married life. Hence, parents 
and civil authorities are under obligation to rear the young 
with discipline and honor, and to have them, when grown, 
married honorably and in the fear of God. Then God will 
not fail to add his blessing and grace, that people may re- 
ceive joy and happiness from wedded life. 

88. From all this it may be said in conclusion that this 
commandment requires man, not only to live chaste in act, 
word and thought in his station, and especially in his mar- 
ried life, but also to love and appreciate the consort God 
has given him. For love and harmony between husband 
and wife are above all things essential to conjugal chastity. 
Heart confidence and perfect fideiity must obtain. They are 
of chief importance, for thereby is created love and the de- 
sire for chastity. From such a condition, chastity always 
follows spontaneously, without commandment. St. Paul 
diligently admonishes married people to love and honor 
each other (Eph 5, 22-25; Col 3, 18-19). Here you have an- 
other precious work — j^ea, many and great good works — 
which you may joyfully oppose to all ecclesiastical orders, 
established without God's Word and commandment. 

Readings in Luther and the Bible on the Sixth Commandment. 

I. In General. Table Talk, 43 Chapter, Marriage. See ref- 
erences of First Commandment. 

II. Married Life or State of Matrimony.— (a) Sermon on 
the State of Matrimony, Heb 13, 4 (1545). 

(b) Sermon on Married Life (1522). 

(c) Sermon on the Marriage State, 2 Sunday after Epiph, 
Jn 2, Iff. (1519). 

(d) Sermon on Marriage, 2 Sunday after Epiph (Jan. 15, 
1525). Luther's Letters on this subject. — Other references: Vol. 
11, 54-69. Wedding Sermon on Eph 5, 22ff. House Postil, 2 



88 LUTHER ON CHRISTIAN EDUCATION. 

Sunday after Epiph; Festive Sermon on Marriage. Genesis 
Vol. 1, 188-221, 360-366; Genesis 24, §2-42; 111-123, 268-284; 25, 
§1-29; 26, §100-122; 28, §1-25; 37, §137-148; 38, §91-93; Sermon 
on Deut 1, §60-74. 

III. Sins and Vices against this Commandment. An Earnest 
Admonition and Warning Addressed to the Students at Witten- 
berg to guard against this Sin, May 13, 1543. Genesis 6, §24-28, 
§102-113. Letters refering to special cases. 

IV. Entrance upon Married Life. Marriage Service or Mar- 
riage Booklet (Traubuechlein). Five Articles on the Marriage 
Engagements, 1530. See Luther's Dogmatical-Polemical 
Writings against the Cloister Vow and Life; also against Celi- 
bacy. 

(a) If v^e fear and love the Triune God, we will always, for 
his sake, live chaste and pure in words and deeds. Eph. 4, 29; 5, 
34; 5, 12; 2 Tim 2, 22; 1 Tim 5, 22; Mt 6, 13; 1 Cor 6, 18-20; Prov 

I, 10; 1 Cor 15, 33; 6, 9-10; Mk 14, 37; Gal 5, 24; Mt 5, 8; 26, 41; 
Ps 51, 10; Prov 23, 31-33.— B. H.: Joseph, Gen 39; David, 2 Sam 

II, Herod, Mt 14; Sodom and Gomorrah, Gen 19. 

(b) And husband and wife will each love and honor the other. 
Mt 19, 6-12; 5, 27-28; 2 Pet 2, 14; 1 Cor 7, 15; Heb 13, 4; Eph 
5, 24-25.— B. H.: Adam and Eve, Gen 2, 18-24; Abraham, Gen 
24, 3; Job 2, 9; David, 2 Sam 11; Herod, Mt 14; Joseph and 
Mary, Mt 2, 14-23. 

Topics for Study. — (1) This Commandment was never broken 
in any sense in the life of our Saviour. Chastity beamed forth 
from his eyes, words and deeds. All the unchaste avoided his 
company or became chaste in it (Lk 7, 38-50). 

(2) Alas! How unclean we all are compared with him. The 
importance of this commandment for the welfare of the indi- 
vidual and of society. 

(3) Christian Missions. The nations given up unto unclean- 
ness (Rom 1, 24-32) appeal to us for the preaching of the Law 
and the Gospel. Christian Missions and Social Progress. 

THE SEVENTH COMMANDMENT. 
"Thou shalt not steal." Ex 20, 15; Deut 5, 19. 
89. Next to our own persons and our wedded compan- 
ions, our temporal treasures are the dearest to us. God 
designs protection for them also. He has commanded that 
no one damage or curtail the possessions of his neighbor. 
"To steal" signifies nothing else than to obtain another's 
property by unjust means. It briefly embraces every method 
in all lines of business, by which advantage is taken of a 
neighbor's disadvantage. Stealing is a wide-spread, uni- 
versal vice. But it is so little regarded and seriously dealt 
with that it exceeds all bounds. Should all be executed 
who are thieves and yet resent being called so, the world 
would soon be desolate and there would not be executioners 



LUTHER'S LARGE CATECHISM. 89 

nor gallows enough. For, as I said, we must regard as 
stealing not only picking pockets and breaking into safes; 
stealing is also taking advantage at market, in the stores, in 
groceries, hotels and restaurants, in factories, in short, 
wherever business is transacted and money is exchanged 
for goods or labor. 

90. We will illustrate this in a more forcible way for 
common people, that it may appear how godly we are. It 
is stealing v/hen a man-servant or a maid-servant is un- 
faithful in duty and does, or permits, any injury which 
could easily have been avoided ; or when he or she is other- 
wise indifferent and careless through laziness, negligence, or 
wickedness, annoying and inconveniencing master or mis- 
tress, and doing all wilfully — for I do not speak of taking 
advantage unintentionally or through oversight. In this 
way a servant can annually defraud the employer of a dol- 
lar, thirty or forty dollars or even more; which, if some 
one else had secretly taken, he would have been suspended 
by a rope. But the servant is even defiant and insolent, and 
no one dares to call him a thief. I may say the same of 
mechanics, workmen and day-laborers, all of whom act 
wantonly, knowing not how to cheat their employers enough. 
Besides, they are lazy and unfaithful in doing their work. 
All such are worse than secret thieves. Against the latter 
we can guard by locks and bolts, and, when they are caught, 
we can restrain them by punishment. But against the 
former no employer can be protected. None dare look 
upon them with suspicion or charge them with theft. No, 
ten times rather would the employer lose the money out 
of his purse. Here are neighbors, good friends, one's own 
domestics, to whom he looks for favors; and these are the 
first to defraud him. 

91. In like manner, dishonesty is rampant and in full 
force at the market and in every-day business. In barter, 
the one deceives the other with inferior goods, false mea- 
sures, unjust weights, counterfeit money, dexterous tricks, 
clever financiering and plausible tales. Again, one defrauds 
when he overcharges and takes advantage of his fellow-man. 



90 LUTHER ON CHRISTIAN EDUCATION. 

Who can mention all the species of fraud? In short, thiev- 
ery is a universal art, the largest guild on earth. Viewing 
the world in all its vocations, it is a universal den of 
thieves. Therefore, there are also men whom you may call 
gentlemen-robbers, land-grabbers and road-agents, quite 
above the safe-robber or pilferer of petty cash. These oc- 
cupy seats of honor, are styled great lords and honorable, 
pious citizens, and, under the cloak of honesty, they rob 
and steal. 

92. Yea, we might well let the lesser individual thieves 
alone if we could only arrest the great, powerful arch- 
thieves, with whom princes and rulers associate. They 
daily pillage not only a, city or two, but all Germany. Yea, 
if brought to justice what would become of the head and 
protectress of all thieves, the holy See of Rome, with all her 
adherents, who has dishonestly appropriated to herself all 
the treasures of the world and holds them today in her 
grasp? Such is the way of the world that he who can pub- 
licly rob and steal runs at large in security and freedom, 
claiming honor from men, while the petty, sly thieves, guilty 
of only a small offense, must suffer, to contribute to the 
appearance of godliness and honor in the other class. Yet, 
the latter should know that before God they are the greater 
thieves, and that he will punish them as they merit. 

93. Now, we have shown how far-reaching and inclusive 
is this commandment. It is truly necessary, then, to keep it 
before the lower classes of society; to explain it to them, 
restraining them in their wantonness. The wrath of God 
must ever be held up to them, even before their very eyes. 
Such preaching is rather for villains and rogues than for 
Christians, though it were more fitting that the judge, pris- 
on-keeper or executioner do this preaching. Let every one 
know, then, that he is under obligation, at the risk of in- 
curring God's displeasure, not to harm his neighbor nor 
take advantage of him in any business transaction. But 
more than that, he is faithfully to protect his neighbor's 
property, and further his interests, especially if he takes 
remuneration for doing so. 



LUTHER'S LARGE CATECHISM. 91 

94. He who wilfully disregards God's commandment in 
respect of these things may persist in his course and es- 
cape the law, but he shall not escape God's wrathful punish- 
ment. Although he may practice his defiance and arrogance 
for a long time, eventually he shall be a vagabond and a 
beggar, and suffer all calamity and misfortune. Now, it is 
the duty of you servants to care for the property of your 
master and your mistress, for which service you have your 
living. But you go your unjust ways, taking your wages as 
thieves, and expect to be respected as noblemen. Many 
such are there, who are insolent toward master and mis- 
tress, not willing to do them a service to protect their in- 
terests. But beware! What shall be your gain? When 
you come to a household of your own, God will recompense 
you with all kinds of misfortune. Where you have stolen or 
done harm you will have to pay for it thirty-fold. 

95. So shall it be with mechanics and day-laborers. We 
are obliged to suffer now their intolerable insolence. They 
play the part of noblemen in the use of other people's pos- 
sessions and intimate that they are to have whatever they 
demand. Let them overreach as long as they can. God will 
not forget his command. As they have served, so shall they 
be rewarded. He will not permit their prosperity to flourish ; 
it shall surely wither. Success in life shall not be theirs. 
They shall never accumulate anything. If our government 
were well regulated, such wantonness might be effectually 
restrained, as in the time of the Romans. They promptly 
dealt with such offenders and others took warning. 

96. A like fate shall be theirs who make of the free 
public market a place of extortion and robbery, where the 
poor are daily defrauded. New and famine-producing im- 
positions are practiced. Every one misuses the market in 
his own wilful, proud and defiant way, as if it were his 

privilege and right to sell at any figure he chooses and no 
one could interfere. Let them practice their cheating, ex- 
tortion and avarice. We trust in God, who will, when 
they have completed the measure of their extortion, pro- 
nounce their curse. Their garnered grain shall spoil, their 



92 LUTHER ON CHRISTIAN EDUCATION. 

vintage shall fail and their cattle shall die in the stall. For 
the dollar fraudulently gained, their entire possessions shall 
be consumed by rust and they will never enjoy them. 

97. We have daily evidence that nothing stolen or dis- 
honestly acquired contributes to prosperity. How many 
strain after v/ealth day and night and grow not a dollar 
richer! And even if wealth be accumulated, the possessor 
must suffer calamities '^yhich spoil his enjo5mient of it and 
prevent its transmission to his children. But we do not heed 
the lesson; we go on unconcerned. Then God is com- 
pelled to punish us and teach us ethics in a different way. 
He permits one civil tax after another to be levied upon 
us, or a troop of soldiers is quartered upon us, who instantly 
empty our purses and safes to the last penny, and in addi- 
tion show their gratitude by burning and destroying our 
homes and farms, and outraging and murdering our wives 
and children. In brief, however much you steal, twice as 
much will be stolen from you. Who falsely obtains, and 
gets by violence, will himself suffer similar treatment. For, 
since every one robs and steals from others, God is a 
master in punishing one thief by means of another, else what 
should we do for gallows and ropes for all that merited 
them? 

98. He who will receive instruction knows that God 
has given this commandment and it is to be seriously re- 
garded. To you who show your contempt for us, defraud- 
ing and robbing, we will submit. We will endure your 
insolence, and forgive, as the Lord's Prayer teaches. We 
know that the righteous shall not want, and that the great- 
est injury you do is to yourselves. But beware how you 
deal with the poor, of whom there are many at present. 
When there comes to you one who must live upon the pit- 
tance of his daily wage, and you inhumanly exact from and 
turn away him who should be the object of your pity, he 
will go away and in his sorrow and misery, because he can 
cry to none other for help, will cry to heaven. Beware, I 
cay again, as carefully as you would beware of Satan. For 
that appeal of distress will be no light matter. It will be 



^ LUTHER'S LARGE CATECHISM. 93 

with power beyond you and all the world to sustain. It 
will reach God, who watches over hearts sorrowful and 
distressed, and he will avenge this their wrong. If you 
disregard that cry and defy God, consider whose wrath you 
have provoked. Then if success is yours, before all the 
world you may pronounce God and me liars. 

99. We have now given sufficient warning and exhorta- 
tion. Him who will not heed we will leave to be instructed 
by his own experience. But these truths should be brought 
home to the young, to teach them to shun the perverse 
ways of the multitude; to help them to regard God's com- 
mandment and avoid his wrath and punishment. Our 
duty is only to teach and reprove by the authority of God's 
Word. To civil authorities belongs the responsibility of re- 
straining injustice. Their eyes should note the affairs of 
traffic and their voice should regulate them, so that the 
poor be not oppressed and harassed nor burden themselves 
with other men's sins. 

100. Enough has been said on the definition of "stealing." 
The definition must not be too narrow. It must be applied 
to all our dealings with our neighbors. Summing up, as we 
did the other commandments: It forbids any conceivable 
wrong to our neighbor in depriving him of any part of his 
possessions or interfering with his enjoyment of them; it 
forbids consent to such wrong, even enjoining all possible 
prevention ; it commands that we add to his possessions and 
advance his interests ; and we are to relieve him in want by 
help and advice, whether he be friend or foe. 

101. He who seeks and desires good works finds here 
ample opportunity in the things that are pleasing to God. 
And these works are accompanied by the richest blessings. 
For all we do in sincerity for the good of our neighbor, we 
shall be abundantly compensated. King Solomon teaches: 
"He that hath pity upon the poor lendeth unto Jehovah, 
and his good deed will he pay him again." Prov 19, 17. 
Here we have the Lord of all wealth. His sufficiency can 
never fail and he will not suffer us to want. So we may en- 
joy in peace of conscience a hundred-fold more than we 



94 LUTHER ON CHRISTIAN EDUCATION. 

could acquire by unjust dealing. He who does not desire 

to be so blessed, will suffer sufficient wrath and ill fortune. 

Readings in Luther and the Bible on the Seventh Command- 
ment. 

I. In general. See references of First Commandment. 

II. Righteousness in daily Life and Business. Epistle Pos- 
til, Sermon on St. John's Day, an exhortation to Righteousness. 

III. Cheating and taking advantage in daily Life and Busi- 
ness, especially interest and usury. Great Sermon on Usury, 
Dec. 1519. Short Sermon on Usury, 1519. Address to Pastors 
to Preach against Usury, 1540. On Trade and Usury, 1524. 
Genesis 30, §140-147, §166-169; Gen 31, Deut 15, §6-9. Genesis 
Vol. 1, §322-328, "In the sweat of thy face."— See references 
under the fourth petition of the Lord's Prayer, 

(a) If we fear God, then for his sake, we will not take our 
neighbor's money or property, nor get it by false wares or false 
dealings. 1 Thes 4, 3-6; Lev 19, 35-36; Jer 22, 13; Eph 4, 6; Tit 
2, 10; Jas 5, 4; Ps 37, 21; Prov 22, 2; 11, 1; 29, 24; 1 Tim 6, 9, 10; 
Lk 6, 34-35; Heb 13, 5'.— B. H.: Josh 7, Achan; 2 Kings 5, Ge- 
hazi. 

(b) If we love God, then for his sake, we will help our neigh- 
bor to improve and protect his property and living. 1 Pet 4, 10; 
Heb 13, 16; 2 Cor 9, 7; 1 Jn 3, 17; Gen 3, 19; 2 Thes 3, 10-12; Jn 
6, 12. — B. H.: Abraham and Lot, Gen 13; Zacchaeus, Lk 19, 8. 

Topics for Study. — (1) Our Saviour fulfilled this Command- 
ment perfectly. He took nothing from his neighbor, but gave 
him his all. Though rich, yet for our sake, he became poor. 
Compassionately he fed the hungry thousands. He had not 
where to lay his head, yet he provided so well for his disciples 
that they were obliged to say they never lacked anything (Lk 
22, 35).— Christ was the only one who really loved his neighbor 
as himself. 

(2) How imperfectly we imitate Christ here. 

(3) Christian Missions. "Will a man rob God?" Mai 3, 8-12; 
1 Cor 16, 19-20; Mt 5, 16; Acts 20, 34-35. Christian Benevolence 
and Christian Missions. 

THE EIGHTH COMMANDMENT. 

"Thou shalt not bear false witness against thy neighbor." 
Ex 20, 16; Deut 5, 20. 

102. Besides the sacredness of person, of spouse and 
property, there is yet another treasure one cannot dispense 
with — his honor and reputation. Public shame and con- 
tempt is unendurable. God would guard the honor and 
character of our neighbor as he guards his other possessions, 
so that every one may be respected by his wife, children, 
servants and neighbors. The first and most evident import 
of the command, **Thou shalt not bear false witness," is with 
reference to legal injustice — in the instance of a poor and 



LUTHER'S LARGE CATECHISM. 95 

innocent one being wronged by false evidence for the pur- 
pose of punishment in person, possession or good name. 

103. This application of the commandment seems to be 
of little concern to us now, but in the Jewish courts it was 
highly prized and in common use. For they were a well- 
governed people ; even now, where a like government exists, 
this sin obtains. The cause is this : Where judges, mayors, 
princes or others sit in judgment, people always follow the 
way of the world, and are unwilling to offend anyone ; hence 
for policy's sake they give insincere testimony in the in- 
terests of money, favor and friendship. Consequently, the 
cause of a poor man suffers defeat, , and suffering is his 
portion. It is the universal misfortune of the world that 
judges are seldom godly. But the chief requisite for the 
office should be godliness. A judge should be also wise and 
moderate, a brave and fearless man. Likewise should a 
witness be fearless, but more that that, godly. He who* 
would, in all cases, administer justice with equity must often 
offend close friends, relatives and neighbors, and the rich 
and influential, who can vitally aid or injure him. There- 
fore, he must close eyes and ears to everything but the 
evidence, and upon that make decision. 

104. The first requirement of this commandment, then, 
is that each shall assist his neighbor in maintaining his 
rights. He must not permit the violation of those rights ; 
rather must he further their security as God approves, be 
he judge or witness, let consequences be as they may. Here 
is presented the end to which jurists should strive to attain 
— perfect justice in every case. Right is to be always right, 
not perverted, concealed or silenced for the sake of gain, 
honor or power. This is one meaning of the commandment, 
and the most evident— one which pertains to a court of 
justice. 

105. But this commandment has a deeper meaning when 
applied to spiritual judgment and government. In this 
sense also everyone bears false witness against his neighbor. 
Godly preachers and Christian people are judged by the 
world as heretics and apostates, even as movers of sedition 



96 LUTHER ON CHRISTIAN EDUCATION. 

and desperate villains. And the Word of God is shamefully 
and malignantly persecuted and blasphemed. It is subject- 
ed to falsehood, perversion and wrongful interpretation. 
But let that go. The blind world's way is to denounce and 
persecute the truth and God's children, regarding her ac- 
tion as no sin. 

106. The third teaching concerns everyone. All use of 
the tongue to the injury or offense of our neighbor is for- 
bidden. For false witness is clearly a sin of the tongue. 
That which is done with the tongue to the injury of our 
fellowmen, God therefore forbids. It may be accomplished 
by the erroneous doctrines and blasphemies of false teach- 
ers; by injustice of corrupt judges and witnesses; or by 
falsehood and evil wdrds of others than those in authority. 
Particularly is included that despicable vice, slanderous 
gossip, with which Satan corrupts us. Of it much might be 
said. It is a common vice of human nature, that one would 
rather hear evil than good of his neighbor. Evil as we are 
ourselves, we cannot tolerate that it be spoken of us; we 
want the universal commendation of the world. Yet we are 
unwilling that only good shall be said of others. 

107. Wherefore, to avoid sin of the tongue, we must heed 
the fact that public judgment and reproof of one's neighbor 
is forbidden, even when one has seen the sin, unless he has 
authority to judge and reprove. There is a vast difference 
between judging sin and having knowledge of it. Knowl- 
edge of sin does not entail the right to judge it. Though I 
see and hear my neighbor's sin, I am not commanded to re- 
port it. If I recklessly pass sentence upon him, I commit a 
greater sin than he. Concerning that sin which you recog- 
nize, you must maintain silence and secrecy until rightful 
authority to judge and punish has been conferred upon you. 

108. Slanderers are they who, not content with knowl- 
edge of sin, presume to judge; and, becoming aware of a 
trivial offense of another, spread the intelligence everywhere, 
having such satisfaction in his wrong-doing as have swine 
in their wallowing and rooting in the mire. Such ac- 
tion is assuming the prerogatives of the office and judgment 



LUTHER'S LARGE CATECHISM. 97 

of God, and condemning and sentencing with severity. For 
the utmost verdict of any judge is to declare one a thief, a 
murderer, a traitor. Therefore, he who presumptuously ac- 
cuses his neighbor of such guilt, appropriates the authority 
of emperor and government. Instead of the sword, he uses 
his venomous tongue to his neighbor's disgrace and injury. 

109. Therefore God desires to keep us from speaking 
evil of another, guilty though he be, and that to our certain 
knowledge. Much more forcible is the command where we 
have only a report of his guilt. But you ask, "May I not say 
what I know to be true?" I reply, "Why do you not tell it 
to lawful authority?" "Because I have not testimony to 
prove it and therefore I run the risk of being punished for 
false accusation." So that is the trouble ! If you dare not, 
then, prefer charges before the appointed authorities and 
be responsible, keep silence. Let your knowledge be your 
own. If you spread a report which you are unable to prove, 
you must appear to be a liar. More than that, you act wick- 
edly, for you have no right to injure the reputation of one 
who has not been condemned by public authority. 

110. Every report, then, that cannot be legally proven, 
is false witness. That which is not publicly substantiated, 
no one shall publish as truth. In brief, that which is secret 
should be allowed to remain so or be privately reproved. 
When you are approached by an idle tongue that betrays 
and slanders another, put that one to blush by censuring 
him to his face. Thus you will silence many a one who 
would bring upon a poor individual disgrace from which 
he could scarce clear himself. It is easier to corrupt a good 
reputation than to restore it. 

111. In short, then, we are not in any wise to speak evil 
of our neighbor. Exception is made in the case of civil 

I authority, pastors and parents ; the commandment must not 
be understood as permitting evil to go unreproved. So the 
fifth commandment forbids us to do bodily injury to any, 
but excepts the executioner. By virtue of his office, he does 
naught to his neighbor but bodily harm; yet without sin, 
because his office is instituted by God, who, in the first com- 



98 LUTHER ON CHRISTIAN EDUCATION. 

mandment, reserves to himself the right of punishment. No 
one has a right, of himself, to condemn another; but they 
who, having authority by virtue of office, fail to fulfil their 
duty, sin, as does he who presumes upon authority. It is 
necessary that evil be charged, that investigation and testi- 
mony be employed. The need is similar to that in the case 
of a physician, who must sometimes be compelled to make 
an exceptional and private examination of his patient. So 
civil authorities, parents, close relatives and friends are un- 
der mutual obligation to reprove sin when it is necessary 
and productive of good. 

112. Now, the right way in this matter would be to fol- 
low the Gospel instruction, where Christ says : "And if thy 
brother sin against thee, go, show him his fault between 
thee and him alone." Mt 18, 15. Here you have an excep- 
tionally good lesson in ruling the tongue. You must care- 
fully heed it, avoiding all misapplication of it. Order your 
conduct by it, that you do not too readily defame and slan- 
der your neighbor apart from his presence; rather, quietly 
admonish him in private, that you may reform him. And 
proceed likewise when one brings to you a report of an- 
other's offense; tell him to attend to punishment himself if 
he has seen the wrong-doing, otherwise to keep silence. 

113. You may learn this lesson from the daily manage- 
ment of the household. When the master of the house 
sees a servant in error, he speaks to him in person. Were 
he foolishly to leave the servant at home, and go out into 
the streets to make complaint to the neighbors, he would 
undoubtedly be answered : Fool ! what is it to us ? Why do 
you not speak to the servant himself? And that would be 
the brotherly way to do, for so the evil would be stopped 
and your neighbor's honor maintained. As Christ himself 
says in the same connection: "If he hear thee, thou hast 
gained thy brother." Mt 18, 15. Then you will have done 
a truly great deed. Do you think it a small thing to win 
your brother? Let all the monks and holy orders amass 
their works and see if they can boast any merit equal to 
that of having "gained a bfother." 



LUTHER'S LARGE CATECHISM. 99 

114. Christ teaches further: "But if he hear thee not, 
take with thee one or two more, that at the mouth of two 
witnesses or three every word may be established." Mt 18, 
16. So we are always to deal with the individual himself, 
and not secretly to speak ill of him to others. And if this 
proceeding does not avail, we are to bring the matter before 
the public, either before a civil or an ecclesiastical tribunal. 
Then we do not stand alone. We have with us witnesses 
by whom we can convict the transgressor. Upon their 
testimony the judge can rest and pronounce sentence of 
punishment. This course will be lawful proceeding, and 
the transgressor will be restrained or reformed. But if 
we go about gossiping of others everywhere, stirring up 
their baseness, none will be made better. When such gos- 
sipers are called upon to witness, they will deny that they 
said anything. It would be serving them right, therefore, 
if they were to be severely punished for their evil-speaking ; 
and thereby others would be warned. If one were acting 
with the purpose to better his neighbor, or to promote the 
truth, he would not proceed stealthily, shunning the light 
of day. 

115. All this is in respect to secret evil-doing. But 
• where the evil is so public that the judge and the whole 

world observes, it, you can, without sin, avoid and leave the 
wrong-doer to his fate; he has disgraced himself and you 
. may openly testify against him. For when a thing is clear- 
' ly evident, there can be no slander, injustice or false wit- 
ness; for instance, we censure the pope for his doctrines, 
which are publicly proclaimed in books and denounced be- 
fore all the world. For where the sin is public, so should 
the discipline be public, to teach others to guard against it 
for themselves. 

116. The sum and substance of this commandment, then, 
is : None shall do injury with the tongue to his neighbor, be 
he friend or foe; he shall not speak evil of him, true or 
false, unless by command or to effect his reformation. We 
are to use our tongues to speak only good of everyone, to 
cover the sins and infirmities of our neighbor, to overlook 



100 LUTHER ON CHRISTIAN EDUCATION. 

them and to adorn him with due honor. And our chief cause 
for so doing should be to fulfil Christ's Gospel command, in 
which are comprehended all commandments concerning our 
neighbor: "All things therefore whatsoever ye would 
that m.en should do unto you, even so do ye also unto them." 
Mt 7, 12. 

117. The same truth is taught us by nature, in our own 
bodies. Saint Paul says: "Nay, much rather, those mem- 
bers of the body which seem to be more feeble are neces- 
sary; and those parts of the body which we think to be 
less honorable, upon these we bestow more abundant honor ; 
and our uncomely parts have more abundant comeliness." 
1 Cor 12, 22-23. We never cover our features. We need 
not to, for they are our most honorable members. Our most 
uncomely members, however, of which we are ashamed, we 
diligently conceal. Our hands and eyes — our whole body — 
assist in hiding them. So, in our conduct one toward an- 
other, we are to adorn what is dishonorable and uncomely 
in our neighbor's character and do our utmost to help and 
serve him and to promote his honor. On the other hand, 
we are to prevent everything that tends to his dishonor. It 
is a particularly fine and noble virtue to correctly explain 
and put the best construction upon all that we may hear of 
our neighbor — if it be not a public evil — and to defend him 
against the poison tongues of gossipers, who are occupied 
with discovering and raking up accusations against him, 
misconstruing and perverting things; especially is this the 
treatment now accorded the precious Word of God and 
God's ministers. 

118. This commandment, then, comprehends many great 
and good works exceptionally pleasing to God and bringing 
abundant blessings, could the blind world and the false 
saints only recognize them. For there is nothing about a 
man nor in him that can do greater good or greater harm, in 
spiritual or in temporal matters, than this smallest and weak- 
est of his members — the tongue. 

Readings in Luther and the Bible on the Eighth Commandment. 

I. In General. See references of the First Commandment. 

II. In Particular. Sermon against the Vice of Slander, 1515. 



LUTHER'S LARGE CATECHISM. 101 

VoL 13, 97-140, Mote and Beam. Vol. 14, 203, §16-18, Palsied 
Man. Vol. on St. Peter, 85, 174, 281, Love covereth a multi- 
tude of sins. 1 Peter 1, 21, 22; First 22 Psalms. Vol. 1, Ps 5, 6, 
Thou wilt destroy them that speak lies. Genesis, Vol. 1, 
224-250, Satan's lie to Eve. 

(a) Our fear of God forbids us to falsely belie our neighbor, 
as the wife of Potiphar did; or betray, as Doeg did (1 Sam 22, 
6-10); or to backbite; or to slander him, as Absalom did. Jn 8, 
44; Prov 19, 5; Eph 4, 25; Mt 7, 1-2; Zech 8, 17; Prov 11, 13; 10, 
19; 17, 15; Jas 4, 11; Mt 9, 4; 15, 19; 18, 15; 26, 14-16; Mt 12, 
36.— B. H,: Gehazi, 2 Kings 5, 25; against Naboth, 1 Kings 21, 
13; against Jesus, Mt 26, 59-61; Doeg, 1 Sam 22, 6-19; Judas, 
Mt 26, 14. 

(b) Our love to God constrains us to excuse our neighbor, as 
Jonathan did (1 Sam 19, 4) ; speak well of him, and put the 
best construction on all he does (Prov 31, 8-9; 1 Pet 4, 8; 1 Cor 
13, 5-7; Jas 3, 1-12).— B. H.: Jonathan, 1 Sam 19, 4; Jewish 
Elders, concerning the Centurion, Lk 7, 1-10. 

Topics for Study. — (1) Our Saviour fulfilled this Law of God. 
He was both truth and love. He reproved the sinner to his 
face, Jn 4, 16; Mt 16, 23; Mt 23. He reproved to save and 
never broke a bruised reed, Is 42, 3; Jn 21, 15-19; Mt 11, 7; Lk 
7, 38-50; Jn 12, 1-17. Even on the cross, he said, "Father, for- 
give them; for they know not what they do," Lk 23, 34. 

(2) How little fervent charity we have among ourselves (1 
Pet 4, 8), and how hard for each one to speak truth with his 
neighbor (Eph 4, 25). 

(3) Christian Missions bear true Witness against sin, revealed 
by the Law; and for Grace, revealed by the Gospel. "The 
Holy Spirit shall bear witness of me; and ye also bear wit- 
ness." Jn 15, 26-27. The service of the tongue in Missions. 

THE NINTH AND TENTH COMMANDMENTS. 
"Thou shalt not covet thy neighbor's house. Thou 
shalt not covet thy neighbor's wife, nor his man-ser- 
vant, nor his maid-servant, nor his ox nor his ass, nor 
anything that is thy neighbor's." Ex 20, 17; Deut 5, 21. 
119. These two commandments were particularly ad- 
dressed to the Jews, but they concern us also in part. The 
Jews did not interpret them as relating to unchastity and 
theft, because these vices are sufficiently forbidden above. 
They considered they were keeping the commandments 
when, outwardly, they obeyed the injunctions and prohibi- 
tions expressed by them. God, therefore, added these two 
commandments to teach them that it was a sin and a for- 
bidden thing to desire the wife or the property of a neigh- 
bor, or to form plans to bring them into one's power. Es- 
pecially was there need of these commandments because of 



102 LUTHER ON CHRISTIAN EDUCATION. 

the fact that under Jewish rule men-servants and maid-serv- 
ants were not free, as now, to serve for wages at their own 
pleasure ; in body and in all they had they were their mas- 
ter's property, the same as his cattle and other possessions. 
And every man had power publicly to dismiss his wife 
by giving her a writ of divorcement and to take another 
wife. So there was danger among them that, if a man cared 
for the wife of another, he might take occasion to put aside 
his own wife and estrange the other man's from him and se- 
cure her as his own. They considered such action no more a 
sin or disgrace than it is now for a master to dismiss his own 
servants or entice his neighbor's from him. 

120. Therefore, I say, they rightfully interpreted the 
command (though it has a wider application) to mean that 
none should covet or purpose to obtain for himself another's 
property, whether wife or servants, whether house, fields, 
meadows or cattle, to the injury of his neighbor, though ap- 
parently by legitimate means and with a show of right. 
Above, the seventh commandment forbids us to appropriate 
or withhold the property of another when we have no right 
to do so. Here, again, we are forbidden to deprive our 
neighbor of anything of his own even when, in the eyes of 
the world, we could honorably do it, without accusation or 
blame for fraudulent dealing. 

121. Such is human nature that no one of us desires the 
other to possess as much as himself, and each secures as 
much as he can, without regard to his neighbor's interests. 
Yet we want to be thought upright. We dress ourselves up 
to conceal our roguery. We seek and invent ingenious 
devices and clever frauds, such as are now daily contrived 
with cunning skill, under the guise of justice. We even 
boast of our roguery with arrogance, and want it called 
shrewdness and foresight instead of roguery. Herein jur- 
ists and lawyers assist. They distort and stretch the law, 
construing it to their purpose, disregarding justice and their 
neighbor's needs. And, briefly, he who is most astute and 
experienced in such art is best served by the law; for, as 



LUTHER'S LARGE CATECHISM. 103 

they say themselves: The law helps those that keep their 
eyes open (Vigilantibus jura subveniunt). 

122. This last commandment, then, is not addressed to 
those whom even the world recognizes as knaves, but to the 
most righteous — to such as wish to be commended as honest 
and upright in not having offended against the preced- 
ing commandments. Of this class were the Jews especially, 
and in it today are found squires, lords and princes not a 
few. The common people belong to the relatively lower 
scale which the seventh commandment has in view; these 
do not mince questions of honor and right in acquiring 
property. 

123. These deceptions are most frequent in legal actions 
brought for the purpose of separating our neighbor from 
his property and thus acquiring it ourselves; for example, 
when an inheritance or real estate becomes subject to liti- 
gation. Then anything that has the appearance of right is 
snatched at, decked and paraded in such a way as to gain 
the point, and a title to the property is secured which 
no one can call in question or dispute. Another example is 
that of a man who eagerly desires a castle, a town, an earl- 
dom, or other great estate, and practices all sorts of finan- 
ciering through friendship and all possible means, until the 
property in question is taken from the owner and adjudi- 
cated to him, title and lawful possession being attested by 
the ruler with letters patent and princely seal. 

124. The same practice obtains in ordinary commercial 
business. One adroitly appropriates beyond recovery that 
which belongs to another, or harasses and annoys him at 
every opportunity, until under necessity he cannot avoid 
debt or distress, and, unable to escape without damage, he 
finally loses half or more of his possessions. And yet !it 
must not be considered that the property was acquired 
wrcfhgfuUy, or stolen, but rather that it was honestly pur- 
chased. Hence the sayings, "First come, first served,'' and, 
"Let each look out for his own interest, and the others take 
what they can get." Who is ingenious enough to imagine 
all the various methods by which advantage may be taken 



104 LUTHER ON CHRISTIAN EDUCATION. 

under the appearance of fair dealing? The world does not 
consider such methods wrong and does not recognize that 
the neighbor is taken advantage of and compelled to sacrU 
fice what he cannot spare without injury. Yet no one will 
admit having done harm, although it is evident that his 
methods and reasons are false. 

125. Now, the same was practiced in ancient times also 
in regard to women. Men have ever had deyices wherewith 
one who was pleased with another man's v/ife so managed — 
either himself or through another (for there were many con- 
trivances) — that the husband was alienated from that wife 
or she herself opposed him and so conducted herself that 
he was obliged to renounce her and abandon her to the 
other man. Undoubtedly this was a common practice under 
the law among the Jews, for we read even in the Gospel 
(Mt 14, 3-4) that King Herod took his own brother's wife 
while the latter was still living, and yet desired to be regard- 
ed a good and upright man. So Saint Mark testifies in 
chapter 18, verse 19. Such examples, I trust, will not be 
found among us, because it is forbidden in the New Testa- 
ment that those who are married shall separate; though it 
may occur that a man entices from another his betrothed 
who has a large dowry. But it is not at all uncommon 
among us that one deprives another of his man-servant or 
maid-servant by estranging them from him or enticing them 
with persuasive words. 

126. However these things may be, we must remember 
that God would not have us deprive our neighbor of any- 
thing that is his, letting him suffer while we satisfy our 
greed, even though we may keep the property with honor 
in the sight of the world. It is an underhanded knavery, 
however disguised by legerdemain to escape publicity. For 
though you may go your way as if you had done no one a 
wrong, you have trespassed upon your neighbor's rights. 
And though your action be not called stealing and cheating, 
yet it is coveting your neighbor's property ; it is desiring to 
deprive him of it against his will, and begrudging him what 
God gave him. Although the judge and everyone else must 



LUTHER'S LARGE CATECHISM. 105 

allow you possession, God will not, for he sees your wicked 
heart and the deceit of the world. Where an inch is given, 
the world will take a yard, and open injustice and violence 
result. 

127. May, then, the ordinary understanding of the com- 
mandment abide with us: We are not to desire harm to 
our neighbor nor to aid in bringing it about; we are will- 
ingly to leave him in possession of what is his own and, 
further, to promote his property interests as we would 
have him do to us. Let us understand the commandment 
to be directed particularly against envy and wretched ava- 
rice, God's purpose being to remove the cause and source 
of our injuries to our neighbor. In plain words, therefore, 
he expresses it: "Thou shalt not covet," etc. For, above 
all, he would have our hearts pure, although so long as we 
live upon earth we shall not fully succeed in this. This 
commandment, then, like the others, remains our constant 
monitor and becomes the recorder of our righteousness be- 
fore God. 

Readings in Luther and the Bible on the Ninth and Tenth 
Commandments. 

L In General. See references of First Commandment. 

II. Avarice, Sumptuous Living and Mammon Worship. Vol. 
13, 18, The Rich Man. Vol. 14, 102-126, God and Mammon. 
First 22 Psalms, Ps 14, §115-132, Avarice and its Fear. Epistle 
and House Postils, 9 and 15 Sundays after Trinity. Vol. on St. 
Peter 109, 114, 316. Commentary on the 5, 6 and 7 chapters of 
Matthew. Exodus 16, §10-24. Deut 6, §48-94; Mt 6, 19-34. 

III. Alms and Voluntary Benevolence. Rules for a Com- 
mon Treasury in the Congregation at Leissnig, 1523. 

IV. The Evil Lusting for the Things of this World. Epistle 
Postil, 2 Sermon 4 Sunday after Easter. Sermon on Leaving 
All, Mt 19, 29 (1517). Paul treats the last two Commandments 
together, Rom 13, 9. 

The restraining fear and the constraining love of God will 
keep the heart from covetousness, which is idolatry (Col 3, 5), 
the sin of the First Commandment. The Ten Commandments 
are an organic unit, beginning that God alone should have our 
whole heart, and ending that the world or mammon shall not 
have it. Rom 7, 7; Jas 1, 14-15; Lev 19, 2; Mt 5, 48; Ps 37, 1— 
Covetousness leads to the breaking of all the Commandments. 
Col 3, 5; Acts 5, 1-10; Rom 13, 1.— B. H.: Absalom, Judas, 
David, Achan, Jezebel, were all moved by covetousness. 

Topics for Study.— (1) Our Saviour is the only one who ful- 
filled the last two Comm.andments by his fear, love and trust in 
God. His single desire was to do his Father's will and thus best 
serve mankind, Jn 4, 34; Lk 19, 10; Phil 2, 3-11; Lk 10, 37; 6, 40. 



106 LUTHER ON CHRISTIAN EDUCATION. 

(2) This the last sin of the Decalog seems to be the hard- 
est to get rid of. It grows with years. It is the sin of older 
people as that of the Sixth Commandment is of youth. 

(3) Christian Missions. "Covet earnestly the best gifts," 1 
Cor 12, 34. The gifts of the Holy Spirit, of the Gospel, of heav- 
en, for thyself and thy fellows. Pope Leo said of Luther: 
"This German beast cares nothing for gold." That is true of all 
Christians. Luther coveted the best gifts. He did a grand 
work for God and humanity, although he was poor. His 
widow and orphans did not suffer. The King of Denmark, to 
the praise of the Scandinavians, sent them annual help. One of 
the greatest hindrances to the progress of Christian Missions 
is Covetousness. 

CONCLUSION TO THE TEN COMMANDMENTS. 

128. Thus we have in the Ten Commandments a sum- 
mary of divine teaching. They tell us what we are to do 
to make our lives pleasing to God. They show us the true 
fountain from which, and the true channel in which, all 
good works must flow. No deed, no conduct, can be good 
and pleasing to God, however worthy or precious it be in 
the eyes of the world, unless it accord with the Ten Com- 
mandments. Now, let us see what our noted saints find to 
boast in their holy orders and the great and difficult 
tasks which they have invented for themselves, at the same 
time neglecting the commandments as if they were too tri- 
fling or had long ago been fulfilled. My opinion is that we 
shall have our hands full in keeping these commandments- — 
in practicing gentleness, patience, love towards our ene- 
mies, chastity, kindness and whatever other virtues they 
may include. Such works, however, are not important in 
the eyes of the world ; for they are not unusual or showy, 
they are not restricted to particular times and places, cus- 
toms and ceremonies, but are common, everyday duties 
toward our neighbor, with no show about them. 

129. But those other works captivate all eyes and ears; 
and those saints spare no pomp of ceremony, no expense, no 
beauty of architecture, to make as dazzling a display of their 
works as possible. They burn incense, they chant, they 
ring bells, light candles and tapers, until nothing else is to 
be seen or heard. They regard it a precious work, one which 
cannot be commended enough, for a priest to stand in a 
gold-embroidered surplice, or for a layman to continue all 



LUTHER'S LARGE CATECHISM. 107 

day upon his knees in church. But that a poor little maid 
takes care of a child and faithfully does as she is bidden — 
that is nothing. Otherwise, why should monks and nuns 
go into cloisters? 

130. But consider, is it not detestable presumption in 
those desperate saints to try to find a higher and better life 
or estate than the commandments teach? They pretend — 
as has been said — that the life taught in the commandments 
is a simple life, for common men, but that theirs is for saints 
and perfect men ! Poor, blind people ! they do not see that 
no one can perfectly observe even so much as one of the 
Ten Commandments ; but the Creed and the Lord's Prayer 
must help us — as we shall hear. Through them we must 
seek and beseech the grace of obedience, and receive it con- 
tinually. The boasting of these saints, then, is much the 
same as if I were to boast : I have not a dime with which to 
pay, but I venture to make myself responsible for the pay- 
ment ol ten dollars without fail. 

131. All this I say and urge, that we may get rid of a 
wretched abuse which is deeply rooted among us and every- 
where in evidence, and that we may accustom ourselves in 
all conditions of life on earth to look only to these precepts 
and to heed them. For it will be long before a doctrine 
or rule of life equal to the Ten Commandments is construct- 
ed, because they are beyond human power to fulfil unaided. 
Whoever does fulfil them is a holy, angelic being, superior 
to all holiness on earth. Occupy yourself with them, trying 
with all your ability and power to obey them ; you will find 
therein so much to do that you will not seek or need any 
other work or another kind of holiness. This much is suf- 
ficient for doctrine and exhortation as far as the first part 
of our Christian truth is concerned. But, in conclusion, we 
must repeat the text, which forms a part of the command- 
ments and which we mentioned in connection with the 
first commandment, in order to know how earnestly God 
would have us strive to learn, obey and teach the Ten Com- 
mandments : 

"Few I Jehovah thy Gkrf am a jealous God, visiting 



108 LUTHER ON CHRISTIAN EDUCATION. 

the iniquity of the fathers upon the children, upon the 
third and upon the fourth generation of them that hate 
me, and showing lovingkindness unto thousands of 
them that love me and keep my commandments." 

132. This added passage, although, as previously stated, 
attached to the first commandment, also bears upon all the 
others; it is the climax and end of the commandments as a 
whole. Therefore, I have said that it should be kept before 
the young and impressed upon them, that they may learn 
and remember it ; that they may observe what those circum- I 
stances are that make obedience to the commandments im- 
perative. They are to regard it as a seal to each command- 
ment and as the soul which pervades them all. 

133. Now, as I said, these words contain a threat of 
wrath and a promise of grace, to terrify and warn us and to 
allure and persuade us to -accept and prize God's Word as 
an expression of divine earnestness. For he declares how 
intensely he has these commandments and our obedience to 
them at heart, and how severely he v/ill punish those who 
scorn and violate them; while, on the other hand, he will 
richly reward, bless, and grant all good things to those who 
prize them and cheerfully act and live in accordance with 
them. Thereby he would impress upon us that all our acts 
should proceed from a heart that fears only God and has 
him always in view and, because of this fear, avoids every- 
thing contrary to his will, lest it anger him ; and, again, that 
we should trust only in him and, for his sake, do all that he 
asks of us, for he shows himself a kind father and offers 
us his mercy and blessings 

134. This, then, is the meaning and the true interpreta- 
tion of the first and chief commandment, from which all 
the others proceed. The words, "Thou shalt have no oth- 
er gods," mean simply this : Thou shalt fear, love and trust 
me as thy one true God. When a heart occupies this atti- 
tude toward God, it has fulfilled this and all the other com- 
mandments. On the other hand, he who loves and fears 
aught else in heaven or on earth, necessarily keeps neither 
this nor any other commandment. So the Bible everywhere 



LUTHER'S LARGE CATECHISM. 109 

preaches and urges this commandment, emphasizing its two 
points — fear of and trust in God. The prophet David par- 
ticularly teaches it when he says (Ps 147, 11): "Jehovah 
taketh pleasure in them that fear him, in those that hope in 
his lovingkindness." He seems to explain the whole com- 
mandment in one verse, as if saying: The Lord taketh 
pleasure in those who have no other gods. 

135. The first commandment, then, is to illuminate all 
the others. Therefore, let these words run through all the 
commandments as a frame runs through the wreath, joining 
the end and the beginning and keeping the whole united. 
The words must be continually repeated and kept in mind. 
Thus, in the second commandment we are told to fear 
God and not to take his name in vain by cursing, lying, 
deceiving, and in other ways wicked and dishonorable ; but 
to make worthy and good use of it, praying, praising and 
giving thanks to God in that love and confidence enjoined in 
the first commandment. Likewise this fear and love and 
trust in him should impel us not to despise his Word, but 
to hear it and learn it, to honor it and keep it holy. 

136. So, through all the following commandments re- 
garding our duty to our neighbor, all requirements are vir- 
tually those of the first commandment: we are to honor 
father and mother, masters and authorities, and obey them, 
not on their own account, but for God's sake. For you are 
not to respect or fear father or mother unduly, nor are you 
to do anything or to leave anything undone simply for their 
sakes, but to be careful to do what God would have you do 
and what he will certainly dem.and. If you neglect it, you 
will have an angry judge ; but if you obey, a gracious fath- 
er. Likewise, you are to do your neighbor no harm, no in- 
jury or violence, nor in any way to molest him, whether in 
respect to his body, his wife, his property, honor or rights, 
as enjoined, commandment by commandment, even though 
you have opportunity and cause to do it, and no one can 
punish you for it. On the contrary, you are to show kind- 
ness to all, to help them and promote their interests when- 
ever and wherever you can, purely for God's sake and in 



110 LUTHER ON CHRISTIAN EDUCATION. 

the confidence that he will richly repay you for all you do. 
You see, then, how the first commandment is the fountain- 
head whence all the others have their source. To it they all 
revert, upon it they depend, and beginning and end are 
linked and bound together. 

137. This, I say, is necessary and profitable ever to keep 
before the young. It will be to their profit. It must be 
urged upon them in teaching and exhortation, that they may 
be brought up, not with violence, like beasts in fear of the 
rod, but in the fear and reverence of God. When it is con- 
sidered in sincerity of heart that these precepts are not 
human trifles, but are commandments of the most high God, 
who earnestly enjoins them and who in anger sternly pun- 
ishes those who despise them but abundantly rewards those 
who keep them — then we shall of our own accord, and glad- 
ly, do God's will. 

138. Therefore, not without reason is it ordered in the 
Old Testament (Deut 6, 7-9) that the Ten Commandments 
are to be written on every wall and corner and even on the 
garments. Not that we are to be satisfied with having them 
so written, an idle show, as were the Jews, but that we are 
to have them always before our eyes and constantly keep 
them in mind, so that we may follow them in all our life 
and in every action. We are each to make them our daily 
practifce in all circumstances, in all doings and dealings, as 
if they were written everywhere we look, wherever we go, 
wherever we pause. Thus we would have occasion enough, 
in our own home and abroad among our neighbors, to obey 
the Ten Commandments, and none would need to search far 
for them. 

139. From all this we see how far above all orders, com- 
mands and works otherwise taught and practiced, these Ten 
Commandments are to be exalted and revered. Here we can 
challenge: Let all the wise and all the saints stand forth 
and show us if they can produce any work like these com- 
mandments, upon the fulfilment of which God so sternly 
insists and which he enjoins under threat of his greatest 
wrath and punishment, though adding glorious promises of 



LUTHER'S LARGE CATECHISM. 1 1 1 

an outpouring of all manner of good things, all blessings, if 
we obey him. They are, therefore, to be taught above all 
other things, and to be prized and valued as the richest 
treasure God has given us. 

Readings in Luther and the Bible on the Conclusion of the Ten 
Comamndments and the Connection between the First and 
Second Parts of the Catechism. Luther considers these 
words at the end of the Commandments because they per- 
tain, not only to the first, but to all the Commandments. 
Neither Moses (Deut 5, 18-20), Christ (Mt 19, 18-19), nor 
Paul (Rom 13, 9), were slaves to the order, but urged the 
keeping of the commandments. Table Talk, Chapter on the 
Law and the Gospel. 

God is jealous of our fear, of our love, of our trust, — of any 
rival in our hearts. Ex 34, 14; Is 42, 8; Ps 44, 20-21; Ex 32; 
Deut 32, 15-20; Jer 7, 1-20; Ezek 16, 1-42. Hence he adds this 
threat of punishing iniquity to confirm his commandments and 
to awaken our fear; and this promise of showing lovingkind- 
ness, to confirm his Commandments and to develop our love 
and trust in him, so that we do not bow down to false gods 
and serve them, but that we may be lifted up and serve him; 
yes, serve him with our fear, love and trust. Emphasize this 
word "serve." Ex 20, 5; Deut 5, 9. 

(a) God threatens to punish all who transgress these Com- 
mandments, therefore we should fear his wrath, and do nothing 
against such Commandments. Deut 27, 26; Jas 4, 12; Rom 6, 
23; Rom 8, 7; Prov 14, 34; Ps 33, 8; Gal 6, 7; Ezek 18, 20; Heb 
10, 31.— B. H.: Canaan, Gen 9, 25; the Jews, Mt 27, 25; Deluge, 
Gen 7; Sodom, Gen 19; Destruction of Jerusalem, Lk 19, 43-44. 

(b) But he promises grace and every blessing to all who keep 
these Commandments; therefore we should love and trust in 
him and gladly do according to his commandments. Lk 10, 28, 
This do and thou shalt live; 1 Tim 4, 8; Ps 37, 37; Deut 7, 9; 4, 
35-39. History of the O. and N. T. Churches, of Protestantism 
and Missions. 

We cannot fulfill God's law and be justified by the deeds of 
the law, and thus merit eternal life. Eccl 7, 20; Ps 14, 3; Job 
14, 4; Rom 3, 20; 7, 14; Phil 3, 12; Jas 2, 10; 4, 17; 1 Cor 4, 4; 
Ps 143, 2; 1 Jn 1, 8. — Is there, then, no other way by which we 
can be justified and obtain eternal life? Yes, by faith in Christ, 
by the Gospel, as the following four parts of the Catechism ex- 
plain. The law condemns and slays us, then faith justifies and 
gives us life. Rom 10, 4; 3, 21-24; 1, 16; Eph 1, 4; 2, 8. Faith 
in Christ gives us a new heart to keep God's Commandments, 
as we shall now see in the second part of our Catechism, the 
Creed. 

The Uses of the Law: (1) As a Check it restrains, in a meas- 
ure, the outbursts of gross sin and thereby helps to maintain 
outward order and discipline in the world, 1 Tim 1, 9-10; Gal 5, 
23. 

(2) As a mirror it teaches us to know and grieve over our 
sins. Rom 3, 20; 7, 7; 4, 15; 5, 20. 

(3) As a Tutor it leads us to Christ. Gal 3, 24; 1 Cor 4, 15. 

(4) As a Rule, it explains God's Will and helps believers to 



112 LUTHER ON CHRISTIAN EDUCATION. 

judge and do what is pleasing to God. Ps 119, 9; 119, 105; 
Prov 6, 23; Ps 19, 7-8; Is 48, 18. 

Sin; 1 Jn 3, 4-8; Rom 5, 12; Genesis Vol. 1, 251-264; Vol. on 
St Peter, 376.— Original Sin: Ps 51, 5; Jn 3, 6; Rom 3, 23; 7, 
18; Eph 2, 3; Vol. 2 of Genesis 6, 5; 8, 2.— Actual Sin: Jas 1, 
15; Mt 15, 19; 12, 31; 12, 36; Jas 4, 17; 1 Cor 4, 5; Num 15, 27-31; 
Lk 12 47-48; Ps 19, 13; Rom 6, 12-14; Jn 8, 34; Jas 5, 4; 1 Jn 
5, 16', Mt 12,31; Heb 6, 4-8. 

Repentance, or Sorrow for Sin and Faith; Ps 51, 19; 2 Cor 
7, 10; Is 66, 2; Joel 2, 12-13; Acts 3, 19; 2, 37-38; Lk 18, 13; 
15, 11-32; Acts 8, 24; 20, 21; 16, 30-31; Jn 8, 24; Mk 1, 15; Acts 
20, 21; Mt 21, 32. 



SECOND PART. 

Zbc Hpoetles' jfdtb, or Creeb. 

! 
i 

140. We have heard above the first part of Christian 
doctrine, and have there seen all that God desires us to do 
and to omit. The Creed, then, properly follows, teaching us | 
all that we must expect and receive from God; in brief, it 
teaches us to know him fully. This teaching is intended to 
help us to follow the Ten Commandments. For, as we said 
before, human ability is far too feeble and weak to enable 
us to keep them. Therefore, it is as essential for us to learn 
this part as to learn the other, that we may know how and 
whence to obtain the necessary strength to do this. If we 
could, of our own strength, rightly keep the Ten Com- 
mandments, we should not need anything further, neither 
Creed nor Lord's Prayer. But before we explain the use^ 
and need of the Creed, let the simple-minded first grasp and 
understand the Creed itself, which for them will be sufficient. 

141. In the first place, the Creed has heretofore been di- 
vided into twelve articles ; yet if we were to consider all the 
particular passages in the Scriptures pertaining to the Creed, 
we should find many more articles, though not so clearly 
and briefly expressed. But that it may be made the easiest! 



LUTHER'S LARGE CATECHISM. 1 13 

and plainest for the instruction of children, we will briefly 
sum up the entire Creed in three articles, according to the 
three persons of the Godhead, to whom all that we believe 
pertains. The first article, then, concerning the Father, ex- 
plains creation ; the second, concerning the Son, explains re- 
demption; and the third, of the Holy Spirit, explains sanc- 
tification. Hence, the Creed might be briefly comprised in 
the words : I believe in God the Father, who created me ; I 
believe in God the Son, who redeemed me; I believe in the 
Holy Spirit, who sanctifies me — one God and one faith, but 
three persons, and therefore three articles or confessions. 
Let us briefly run over the words. 

Readings in Luther and the Bible on the Apostles' Creed. 

Explanation of the Apostles' Creed in a Sermon Preached 
at Schmalkald, 1537. The Three Symbols or Creeds of the 
Christian Faith, Universally Used in the Church, 1537. A 
Brief Explanation of the Ten Commandments, the Creed and 
the Lord's Prayer, 1520. A Simple Way to Pray, Addressed 
to a Friend, 1535. Jn 3, 16; Rom 1, 16; 10, 10; Mt 16, 16; Mt 
10, 32-33; Heb 11, 1 and 6; The Missionary Command, Mt 28, 19 
and Mk 16, 15; Apostolic Benediction, 2 Cor 13, 14. 

The Creed, Luther says, was written by the Holy Spirit. 
It is the center of the Catechism as first published in three 
parts, preceded by the Ten Commandments, written by the 
Father, and followed by the Lord's Prayer, taught by the 
Son. It is a characteristic feature of Luther's writings that 
they emphasize the true relation between sin and faith, the law 
and grace, the Commandments and the Creed, the first and 
second parts of the Catechism. His writings likewise empha- 
size the true relation between the second and third parts of 
the Catechism, between the Creed and the Lord's Prayer, faith 
and works, God's love to us and our love to man for whom 
Christ died. The Ten Commandments slay the old man and 
lead to the Creed; the Creed teaches us saving faith and leads 
to prayer — the life and good works of the new m.an. Notice 
further, the central article of the Creed is that relating to 
Christ, and from its central thought we learn that faith in 
Christ's death and resurrection, and not mere knov/ledge, is 
our salvation. Luther's Catechism is Christo-centric. So is 
the Bible (Col 1, 19; Eph 1, 22-23). This faith is the only 
key to the right understanding of both the Bible and Luther's 
writings, as the references in this volume illustrate. 

THE FIRST ARTICLE. 
"I believe in God the Father Almighty, Creator of 
heaven and earth." 
142. These words give us briefly a description of God the 
Father, his nature, his will and work. Since the Ten Com- 



114 LUTHER ON CHRISTIAN EDUCATION. 

mandments have taught that we are to have no other gods, 
we may naturally ask: What kind of a being is God? What 
does he do? By what manner of praise, representation and 
description can we make him known? That is taught in 
this article and the two following. So the Creed is simply 
an answer and confession of Christians, founded on the first 
commandment. We illustrate this way: If we were to ask 
a child: Dear child, what sort of a God have you? What do 
you know of him? The child might say: First, my God is 
the Father who created heaven and earth. I believe in none 
else as God, for no one else could create heaven and earth. 

143. For the learned and those who have some Script- 
ural knowledge, the three articles might be extended and di- 
vided into as many parts as there are words. But for young 
pupils it is sufficient to indicate the most necessary points — 
that this article refers to the creation, as we said; that we 
emphasize the words : "Creator of heaven and earth." Now, 
what is the force, or what do you mean by the words: "I 
believe in God the Father Almighty, Creator," etc.? We 
answer: I understand and I believe that I am God's crea- 
ture ; that is, that he has given and continually preserves to 
me my body, my soul and life, the members of my body 
great and small, my senses, reason and understanding, my 
food and drink, raiment, support, my wife and child, my 
servants, house and home, and so on. Besides, he makes all 
creatures serve the uses and necessities of life: sun, moon 
and stars in the heavens; day and night, air, fire, the earth 
and its products — bird and fish, beasts, grain and all kinds 
of plants. And, more, he gives all personal and temporal 
blessings — good government, peace, safety. We learn, then, 
from this article, that no one has his life of himself, nor any 
of the things enumerated or that might be named, nor can 
he retain any, however small and unimportant it be, for all 
is comprehended in the word "Creator." 

144. We further acknowledge that God the Father has 
not only given us all that we have and all that we see with 
our eyes, but he also daily guards and protects us from ev- 
ery evil and misfortune, averting manifold dangers and ca- 



LUTHER'S LARGE CATECHISM. 1 1 5 

lamities ; and that he does it wholly from love and goodness 
and without merit of ours, as a kind father who cares for 
us that no evil befall us. But to further consider this sub- 
ject would be to speak of what pertains to the other two 
words of this article — "Father Almighty." 

145. Now, from this it is evident, and follows, that, since 
all that we have and all that is in heaven and on earth 
comes to us daily from God and is preserved to us by him, 
we are in duty bound to love and praise and thank him 
without ceasing, and in short to serve him wholly and en- 
tirely, as he requires and demands in the Ten Command- 
ments. There would be much to say were we to take up the 
subject of how few there are who believe in this article. We 
all pass over it with neglect ; we hear and speak the words, 
but we do not grasp their teaching. If we believed them 
in sincerity of heart, our acts would accord therewith; we 
should not go about so haughtily, defiantly boasting as if 
we had life and wealth and power and honor of ourselves, 
and were ourselves to be feared and served. This is the 
practice of the wicked and perverse world, which, in its own 
blindness, abuses all the blessings and gifts of God to satisfy 
its own pride and greed, its own lust and pleasure, and does 
not once look up to God to thank him or to acknowledge 
him Lord and Creator. 

146. Therefore, if we believed this article, it would hum- 
ble us, it would terrify us. Daily we sin with eyes and 
ears, with hands, with body and soul, money and property, 
all that we have; particularly do they sin who oppose the 
Word of God. But Christians are ahead in this, that they 
recognize it to be their duty to serve God obediently. 

147. Daily, then, we should make this article an object of 
mental and moral effort. Everything we see should remind 
us of it, and every blessing should help us recall it. When 
we escape danger or difficulties, we should remember that 
this is God's doing. He gives us all things for the purpose 
that therein we may see his fatherly heart and his sur- 
passing love for us. Thus will our hearts be warmed and 
kindled with gratitude toward God and a desire to use all 



116 LUTHER ON CHRISTIAN EDUCATION. 

his blessings in his honor and to his praise. Such is the 
meaning of this article, very briefly expressed. It is all the 
simple-minded need to learn in regard to our possessions 
and God's gifts and the duty we owe God in return — excel- 
lent as a matter of knowledge and priceless as a treasure. 
For therein we see how the Father has given himself to 
us with all his creation, and how he has abundantly pro- 
vided for us in this life and, further, has overwhelmed us 
with unspeakable and eternal blessings in his Son and in 
the Holy Spirit, as we shall hear. 

Readings in Luther and the Bible on God, my Creator. 

I. I believe. The Ten Commandments begin with I, that 
means the true God;, the Creed begins with I that means the 
whole man, for each person must believe for himself if he 
would be saved (Hab 2, 4; Heb 11, 6; Lk 7, 50; Mt 25, 8-12). 
The Lord's Prayer begins with "Our," for all believers pray 
with and for one another when they pray for them.selves. To 
believe is not m^ere knowledge (Rom 10, 14); nor mere assent 
(Jn 3, 36; 5, 46); but a living, active confidence of the heart 
(Heb 11, 1; Acts 15, 9; Gal 5, 6; 2 Tim 1, 12). Beware of a 
dead faith — a faith only of the head and mouth (Jas 2, 19-20; 
Tit 1, 16; 2 Tim 3, 5). To believe in God the Father, Son 
and Holy Spirit, is to hold him alone to be the true God, 
and to confide in him and his promises. 

God. Unity and Trinity in the Godhead. See First Com- 
mandment. 

IL Father Almighty. Father of our Lord Jesus Christ and 
through him also my Father (Eph 3, 14-15). Also my Father 
because he has created me (Mai 2, 10; Deut 32, 6); adopted 
me (Jn 1, 12; Deut 32, 15); and lovingly takes care of me (Ps 
103, 13). Almighty suggests his attributes: self-existent, 
eternal, all powerful, everywhere present, all knowing, just, 
holy, truthful, loving, faithful, as these are seen in the creation 
and preservation of heaven and earth. To create is to make 
something out of nothing by a mere word (Heb 11, 3; Gen 1, 
1-3; Rev 4, 11). 

III. Creator of Heaven and Earth, (a) The creation of the 
angels — the chief creatures of heaven and of the invisible 
world. See Vol. I, on Genesis, 184-188; Four Sermons for the 
Festival of St. Michael on Mt 18, 1-12; Sermon on Rev 12, 
7-12. Table Talk on Angels, Chapter 23. Good angels: min- 
ister to heirs of salvation (Heb 1, 14); fulfil God's Word (Ps 
103, 20-21); encamp about those who fear God (Ps 34, 7; 91, 
11-12; Mt 18, 10; 25, 31; 2 Kings 19, 35; Lk 2, 11 and 14; Acts 12, 
5-11; Dan 3, 6; Lk 16, 22). Evil angels: Vol. on Epistles of 
Peter and Jude. 1 Pet 5, 8-9; 2 Pet 2, 4; Jude 6, Jn 8, 44; 
Genesis, Vol. 1, 224-250, Serpent tempts Eve; 282-304, Serpent 
cursed. Job 2; Mt 4, 1-11; Eph 6, 18. 

(b) The creation of the world and man — the visible world. 
Vol. I on Genesis: Creation, first day, 42-62; second day, 62- 
72; third day, 76-85; fourth day, 85-96; fifth day, 96-105; sixth 



LUTHER'S LARGE CATECHISM. 1 1 7 

day, 105-130. Creation of man: Genesis, Vol. I, 107-130; 140- 
149; Creation of Eve, 188-210. In God's image (Gen 2, 7; 
1, 27; Col 3, 10; Eph 4, 24; Gen 5, 3; Ps 17, 15; Ps 139, 14). 
By the Word of God (Heb 11, 3; Jn 1, 3; Rev 4, 11; Ps 33, 9). 

1. I believe that God has made me and all creatures: (a) 
That God has given me my body and soul, eyes, ears, etc. 
(Job 33, 4; 10, 12; Gen 1, 26-28; Ps 139, 14.) 

(b) That God preserves to me my body and soul (Jn 5, 17; 
Ps 36, 6; Dan 4, 35; Ps 145, 9; Rom 8, 28). 

(c) That God gives me everything else besides my body 
and soul; also clothing and shoes, meat and drink, house and 
home, wife and children, land, cattle and all my goods (Acts 
14, 17). 

(d) That God protects me against all danger, and guards 
and keeps me from all evil (Gen 15, 1; Mt 10, 29-30; Ps 23, 
3-4; Is 43, 1-3; Ps 34, 7; Ps 91 and 121). 

2. I believe that God does all this purely out of fatherly, 
divine goodness and mercy, without any merit or worthiness 
in me (Lam 3, 22-23; Ps 103, 8-10; Is 49, 15; Rom 11, 35; Gen 
32, 10; Lk 7, 6-7). 

3. I believe that for all this I am in duty bound to thank 
and praise, to serve and obey my God (Dan 4, 30; Ps 118, 1; 
103, 2; Jas 1, 27; Josh 24, 15; 1 Sam 15, 22; Heb 13, 5; Ps 23, 1). 

Topics for Study, (a) Personal application of this Article 
to m.yself. "Made me." Pray for a stronger faith in the 
Father, your Creator. 

(b) Christian Missions: "And all creatures." The oldest 
missionary command (Gen 1, 28), Colonization and Missions. 
God hath made of one blood all nations, Acts 17, 26-28. All 
have the same earthly and the same heavenly Father (Eph 
3, 9; Col 1, 16; Jn 1, 3). We are in duty bound to serve God 
in the mission cause and obey his missionary commands. 

THE SECOND ARTICLE. 

"And in Jesus Christ his only Son, our Lord; who 
was conceived by the Holy Spirit, born of the Virgin 
Mary; suffered under Pontius Pilate, was crucified, 
dead and buried; he descended into hell; the third day 
he rose again from the dead ; he ascended into heaven, 
and sitteth on the right hand of God the Father Al- 
mighty; from thence he shall come to judge the quick 
and the dead." 
148. Here we learn to know the second person of the 
Godhead and see what we have received from God besides 
the temporal goods before mentioned — ^he has poured out 
himself upon us, bestowing all and withholding nothing. 
Now, this article is broad and contains much, but to treat it 
briefly and simply we will take up one phrase, which con- 



118 LUTHER ON CHRISTIAN EDUCATION. 

tains the substance of the article; we will learn therein how 
we are redeemed, and how to take our stand on the words, 
"in Jesus Christ our Lord." 

149. Now, when asked. What do you believe in the sec- 
ond article concerning Jesus Christ? answer briefly, I be- 
lieve that Jesus Christ, the true Son of God, has become my 
Lord. And what is meant by becoming Lord? It means 
that he has redeemed me from sin, from the devil, from 
death and all misery. For before, I had no Lord and 
King, but was captive under the devil's power. I was con- 
demned to death and entangled in sin and blindness. 

150. When we were created and had received all man- 
ner of blessings from 'God the Father, the devil came and 
led us into disobedience and sin, death and all misery; 
so that we lay under God's anger and wrath, and were con- 
demned to eternal damnation, as we had justly merited. No 
counsel, no help or comfort, was there for us until the only 
and eternal Son of God, in his unfathomable goodness, had 
pity on our miserable wretchedness and came to help us. 
Thus all the tyrants and oppressors have been routed, and in 
their stead is Jesus Christ, the Lord of life, of righteousness, 
of everything pertaining to our welfare and salvation ; he has 
rescued us poor lost creatures from the jaws of hell ; he has 
redeemed us, made us free and restored us to God's favor 
and grace ; he has taken us as his own, under his shelter and 
protection, that beneath his government we may experience 
his mercy, his power and wisdom, his life and salvation. 

151. Accordingly, the sum of this article is: The little 
word "Lord," in its simplest meaning, signifies as much as 
"Redeemer" ; that is, he who has brought us back from Sa- 
tan to God, from death to life, from sin to righteousness, and 
keeps us safe therein. The points which follow in this ar- 
ticle are intended to explain this redemption, and to show 
in what manner and by what means it was accomplished — 
what it cost Christ, what he incurred and encountered to 
win us and -bring us into his kingdom. He became man — 
was conceived and born without sin, of the Holy Spirit and 
of the Virgin Mary — that he might become Lord over all 



LUTHER'S LARGE CATECHISM. 1 19 

Sin ; he suffered, died and was buried, and made satisfaction 
for me, paying my debt, not with silver or gold, but with 
his own most precious blood. And all this that he might 
become my Lord ; for he had no need to do this for himself* 
Afterward he rose again, conquering and swallowing up 
death, and finally ascended into heaven and assumed domin- 
ion at the right hand of the Father. The devil and all his 
powers, therefore, must be subject to him and remain be- 
neath his feet until the last day, when he shall separate 
and remove us from the wicked world, from the devil, death 
and sin. 

152. But to explain fully all these different points is not 
desirable in a brief address to children. That is rather the 
purpose of the more comprehensive sermons preached dur- 
ing the year, notably of those preached in the seasons spe- 
cially appointed for dealing at length with the articles of the 
birth, passion, resurrection and ascension of Christ, and oth- 
er themes. Moreover, the entire Gospel that we preach de- 
pends on the proper understanding of this article, for on it 
is based all our salvation, and it is so rich and broad that 
we shall never be able to exhaust it. 

Readings in Luther and the Bible on God, my Redeemer. 

L Christ in General. Vol. 10, 171; VoL 12, 42; Vol. on 
Peter's Epistles, 159-166. Table Talk on Jesus Christ, Chapter 
7. Sermon on the Second Article of the Creed, preached at 
Torgau, April 13, 1533. Names of Jesus Christ: Vol. 12, 27, 
Good Shepherd, Epistle Postil, 2 Sun. after Easter; House 
Postil: 3, 4, and 5 Sermons for Christmas; Festival Part on 
Is 9, 6; 2 Sermon for New Year, Mt 1, 21. Acts 4, 12; 10, 38; 
Ps 45, 7. 

II. The Person of Christ (two natures), (a) True God, 
begotten of the Father from eternity, conceived by the Holy 
Spirit: Vol. 10, 171; Epistle Postil, 3d Serm.on for Christmas. 
House Postil: 2 Sermon, Judica Sunday, §10-14. Commen- 
tary on 1 Ch. of John, §1-53, §83-298. 1 Jn 5, 20; Rom 9, 5; 
Jn 20, 28; Jer 23, 6; 3, 16; Rom 8, 32; Heb 13, 8; Mt 28, 18-20; 
9, 6; Jn 5, 23-27; Heb 1, 6; Jn 2, 1-11; Mt 9, 1-8; Lk 8, 22-25; 
Jn 11, 38-44. (b) Also true man, born of the Virgin Mary (1 
Tim 2, 5; Lk 24, 39; 26, 38; Mk 4, 38; Mt 4, 2). The discussion 
on the union of the two natures, 1543. 

III. Threefold Office of Christ, (a) Our High Priest: Epistle 
Postil, Judica Sunday; Vol. on Peter's Epistles, 72, 128, 251, 
267. Jn 17; Rom 5, 10; 8, 31; Jn 1, 29; Heb 7, 26-27; Gal 4, 4-5; 
1 Jn 2, 1-2. (b) Our King: Vol. 12, 17, 42-132; Vol. 14, 196, 236; 
First 22 Psalms, Ps 2; Ps 22, §24 ff.; Sermon on Micah. Ps 
110, 1-2; Joel 3; Is chapters 4, 9, 49 and 50; Jn 18, 37; Mt 21, 5; 



120 LUTHER ON CHRISTIAN EDUCATION. 

2 Tim 4, 18. See Second Petition of Lord's Prayer, (c) Our 
Prophet: Vol. 11, 314-318, 331-346, 155-173; Vol. 12, 132, 
Christ's teaching office: Vol. 12, 195, Missionary Commission. 
Deut 18, 15; Mt 17, 5; Jn 1, 18; Lk 10, 16. (d) Christ's 
Miracles: Vol. 11, 166, feeds 5,000; Vol. 13, 381, heals the deaf 
mute; VoL 14, 127, 140, raises the widow's son. 

IV. The Two States of Christ, (a) His Humiliation. Con- 
ceived by the Holy Spirit. House Postil: Day of Mary's visit 
to Elizabeth, Lk 1, 35. Born of the Virgin Mary: Serm.on on 
Mary's Ascension, Lk 10, 38-42. Became true man: Vol. 10, 
137, 207, 215; Epistle and House Postils, Christmas sermons; 
Discussion whether "The Word became flesh" is philosophi- 
cally true, Jan. 11, 1541; Genesis 28, §90-106. The genealogy 
of Christ, commentary and sermon on Mt 1; Luther's pam- 
phlet, Christ was born a Jew. Subject to the law and obedi- 
ent; Sermons on Christ's circumcision, New Year. The Baptism 
of Jesus: Commentary and Sermons on Mt 3. House Postil: 

3 Sermon for Epiph. Temptation of Christ: Vol. 11, 
133. Suffered under Pontius Pilate, was crucified, dead: Vol. 

11, 125 and 183; Vol. 12, 87-97. First 22 Psalms, 16 and 22 Ps. 
Epistle and House Postil Sermons for the Easter Season. 
Commentaries on Is 53, Jn chapters 18 and 19. And buried: 
Epistle and House Postil Sermons on Christ's Burial. How to 
meditate on Christ's sufferings, sermons on Jn 19, 5. Ps 45, 
2. Vol. 11, 183. We should not take offense at Christ's humili- 
ation: Epistle for St. Michael's Day; House Postil, 3 Sermon, 

1 Sun. in Advent; Commentary on John 16. 

(b) State of Christ's Exaltation (Phil 2, 9-11; Lk 24, 26; 
Heb 2, 9). He descended into hell; House Postil, sermon for 
Easter evening. 1 Pet 3, 18-19; Col 2, 15. The third day he 
rose again from the dead: Vol. 11, 258; Vol. 12, 97; Epistle 
and House Postil sermons for Easter Sunday, Monday and 
Tuesday; First 22 Psalms, Ps 21, §1-47. The benefit, fruit and 
comfort of Christ's resurrection: Vol. 11, 1, 2 and 3 Ser- 
mons for Easter; 3 Sermon for Sun. after Easter; House 
Postil serm.ons for Easter; First 22 Psalms, Ps 22, §199-379. 
Christ manifests himself after his resurrection: Vol. 11, 301. 
Acts 3, 15; 1 Cor 15, 17-20. He ascended into heaven: Vol. 

12, 190; Epistle and Church Postil sermons for Ascension Day; 
Commentary and sermon on Ps 68. Mk 16, 19; Jn 12, 26; 14, 
2; Ps 110, 1; Eph 1, 20-22. From thence he shall come to 
judge the quick and the dead: Vol. 14, 380; Epistle Postil, 

2 Sun. in Advent; Explanation and sermon on Lk 21, 25- 
33. Final judgment and the end of the world: Vol. 10, 59; 
Vol. 14, 363; Vol. on Peter's Epistles, 359-367. Epistle and 
House Postil sermons for 2 Sun. in Advent and 25 Sun. 
after Trinity. Acts 17, 31; 1 Thes 4, 16; 2 Cor 5, 10; Jn 
12, 48; Mt 25, 46; Mk 13, 32. The Life of Jesus our model, (a) 
Christ's humility: House Postil, 5 Sermon for Christmas, 
(b) Our imitation of Christ, Vol. 11, 319. 

Topics for Study: (a) Personal application of this article 
to myself. ''Redeemed me." Pray for a stronger faith in the 
only Son of your heavenly Father as your Redeemer. 

(b) Christian Missions. Our Lord must become Lord of all 
nations, all mankind of every country and nation, of every 
color and language. As through one man sin entered into the 



LUTHER'S LARGE CATECHISM. 121 

world, and death through sin; and so death passed unto all 
men, for* that all sinned, Rom 5, 12. Neither is there salva- 
tion in any other (Acts 4, 12), As we are all created of one 
blood, so we all are redeemed by one blood, the precious blood 
of Christ (1 Pet 1, 19). As Christ died for all, so he rose from 
the dead for the world. As in Adam all die, so also in Christ 
shall all be made alive (1 Cor 15, 22). Mt 28, 18-20. The aim 
of missions is to teach everyone to believe and confess this 
second article of the creed. 

THE THIRD ARTICLE. 
"I believe in the Holy Spirit; the holy Christian 
Church; the communion of saints; the forgiveness of 
sins ; the resurrection of the body ; and the life everlast- 
ing. Amen." 

153. I cannot explain this article any better than to re- 
peat the statement that it treats of sanctification, describ- 
ing at length the office of the Holy Spirit, which is to make 
holy. We must hold to this term, "Holy Spirit," because it 
is so clear and comprehensive in meaning that no other 
term is necessary. There are many kinds of spirits men- 
tioned in the Bible — human spirits, heavenly spirits, evil 
spirits. But the spirit of God alone is called the Holy Spirit 
— ^one who has sanctified and still sanctifies us. As the 
Father is called Creator, the Son Redeemer, 30 the Holy 
Spirit, from his office, must be called Sanctifier, or one that 
makes holy. But how is this sanctification accomplished? 
The answer is: As the Son obtained his lordship by pur- 
chasing us with his birth, his death, resurrection, etc., so 
the Holy Spirit effects our sanctification through the com- 
munion (Gemeinde) of saints — the Christian Church — the 
forgiveness of sins, the resurrection of the body and the life 
eternal; in other words, by leading us into his holy com- 
munion, in that he lays us upon the bosom of the Church, 
which becomes our teacher and leader to Christ. 

154. For neither you nor I could ever know aught of 
Christ, could ever believe in him, ever take him as our Lord, 
were it not given into our hearts by the Holy Spirit through 
the preaching of the Gospel. That work is finished ; it is ac- 
complished. For Christ, by his passion, his death and resur- 
rection, has obtained the blessing for us. Now, if this 



122 LUTHER ON CHRISTIAN EDUCATION. 

work had never been revealed — if no one knew of it — it 
would have been all in vain, all lost. So, that this treasure 
might not remain buried, but be put to use and enjoyed, God 
caused his Word to be revealed and proclaimed, in which 
the Holy Spirit is given to offer and apply to us the treasure 
of this redemption. Therefore, sanctifying us is simply 
bringing us to Christ the Lord to receive this blessing, 
which we could not have obtained of ourselves. 

155. Learn, then, to clearly understand this article. If 
you are asked. What do you mean by the words, "I believe 
in the Holy Spirit?" you can answer: I believe that the 
Holy Spirit makes me holy, as his name implies. How can 
he do this? By what means? The answer is : Through the 
Christian Church, the forgiveness of sins, the resurrection 
of the body and the life everlasting. In the first place, he 
has a communion all his own in the world. That commu- 
nion is the mother that brings to birth and sustains every 
Christian, through the Word of God. The Holy Spirit re- 
veals and preaches that Word, and by it illuminates and 
enkindles hearts so that they understand it and accept it, 
cling to it and abide by it. 

156. Where he does not effect the preaching of the Word 
and make it alive in the heart, so that it be received, it is 
lost. This was the case under the Papacy, where faith was 
wholly done away with and no one recognized Christ as 
Lord, or the Holy Spirit as sanctifier ; that is, none believed 
that Christ is our Lord, in that he has obtained such treas- 
ure for us without our merit or worthiness and made us ac- 
ceptable to the Father. What was it that was lacking? 
There was no Holy Spirit present to reveal and preach this 
truth. Men and evil spirits there were ; they taught that we 
are to obtain mercy and be saved by our own works. And 
so there was no Christian Church; for where Christ is not 
preached there is no Holy Spirit to organize, to call and to 
gather it, and without it none can come to Christ the Lord. 
Let this suffice for the substance of this article. But since 
the various points in it may not be quite clear to the simple- 
minded, we will consider them separately. 



LUTHER'S LARGE CATECHISM. 123 

157. The Creed calls the holy Christian Church "Com- 
munionem Sanctorum," a communion (Gemeinschaft) of 
saints — a term meaning the same thing as holy Christian 
Church. Formerly the latter phrase was not employed, 
and the rendering in the vernacular, communion of saints, 
is inadequate and misleading. To give a clear explanation 
we must use a different term in German, for the Greek word 
"ecclesia" means, properly, an assembly. We are accustomed 
to use the little word "church" with another signification; 
to the unlearned it means not the assembled congregation, 
but the consecrated building. But the building would not 
be called a church except for the congregation that as- 
sembles there. We who congregate make for ourselves a 
special place and give the house the name of the congrega- 
tion. 

158. The word "church" (Kirche), then, simply means a 
congregation. It is a word of Greek origin, like the word 
"ecclesia." In that language it is "kyria," and in Latin 
"curia." In good German, our mother tongue, it should be 
translated "Eine Christliche Gemeinde or Sammlung," a 
Christian communion or congregation, or most appropriately 
and clearly, "Eine Heilige Christenheit," holy Christendom. 
Likewise the word "communio," which is attached to it, 
should not be translated "Gemeinschaft," but "Gemeinde." 
It is merely a definition used to explain what the Christian 
Church is. But some among us, unacquainted with Latin or 
German, have rendered it "Gemeinschaft der Heiligen," al- 
though no German would so speak or would understand the 
expression. To speak correct German, we should say "Eine 
Gemeinde der Heiligen," a communion made up only of 
saints, or better still, "Eine Heilige Gemeinde," a holy com- 
munion. I make this explanation that the expression "Ge- 
meinschaft der Heiligen" may be understood ; it has become 
so established in usage that it cannot be uprooted and it 
would be next to heresy to alter a word. 

159. But the meaning and substance of the clause is: I 
believe that there is upon earth a small holy flock, a holy 
assembly of pure saints under one head, Christ. They are 



124 LUTHER ON CHRISTIAN EDUCATION. 

called together by the Holy Spirit in one faith, one mind 
and one understanding. They possess many gifts, but are 
one in love and without sect or division. Of this assembly 
I am also a part, and a sharer and owner in its blessings, 
through the Holy Spirit ; he gave me membership by virtue 
of having heard, and of still hearing, God's Word, which is 
the first step towards entrance. For before we had attained 
thus far, we were of the devil, knowing naught of God and 
of Christ. Until the last day, when he shall deliver us, the 
Holy Spirit will abide with the holy communion, or the 
Christian Church. By means of this communion he pro- 
claims and explains the Word. Thereby he creates and 
promotes holiness, extending the Church and making it 
strong in faith and the fruits of the Spirit. 

160. We further believe that in Christ's kingdom we 
have forgiveness of sins, mediated through the holy sacra- 
ments and absolution, and through numerous comforting 
passages in the Gospel. And all that is to be taught con- 
cerning the sacraments, in fact the whole Gospel, and all the 
offices of Christendom, which must be exercised unceasing- 
ly, have this blessing in view, the forgiveness of sins. 
Though God's grace is obtained through Christ, and sancti- 
fication is wrought by the Holy Spirit through the Word 
of God in the fellowship of the Christian Church, yet, en- 
cumbered by the flesh, we are never without sin. 

161. All appointments in Christendom have been so or- 
dered that we should daily obtain full forgiveness of sins, 
through the Word and signs as sources of comfort and cheer 
to our consciences as long as we live. And this is what the 
Holy Spirit does for us; Although we have sin, it cannot 
harm us, because we are a part of Christendom, where there 
is entire forgiveness of sins; God forgives us, and we for- 
give, bear with and help each other. Outside of Christen- 
dom, where the Gospel prevails not, there is no forgiveness 
and hence no holiness. Therefore, all who do not seek holi- 
ness through the Gospel and forgiveness of sin, but try to 
merit it through their own works, have separated and ex- 
communicated themselves from this Christian Church. 



LUTHER'S LARGE CATECHISM. 125 

162. But sanctification is begun and daily increases. In 
such state we look for our flesh to perish and be buried with 
all its corruption, and believe that it will arise glorified and 
in the complete and perfect holiness of a new, eternal life. 
Now, we are only in part pure and holy. The Holy Spirit 
must ever continue his work in us by means of God's Word, 
daily bestowing forgiveness, until we attain to that life 
where there is no more forgiveness. For in that life are only 
perfectly pure and holy beings, altogether godly and right- 
eous, delivered completely from sin, death and all misery, 
living in new, immortal and glorified bodies. This, then, 
is the office and work of the Holy Spirit. He begins 
sanctification here on earth and daily extends it by two 
agencies — the Christian Church and the forgiveness of sins. 
And when we pass from this life, he will instantly perfect 
our sanctification and forever keep us therein by the resur- 
rection of the body and life everlasting. 

163. Now, the term "Auferstehung des Fleisches," 
"resurrection of the flesh," is not well chosen ; for when we 
Germans hear the word "fleisch," "flesh," we are liable to 
think of the meat market. In good German we would say, 
"Auferstehung des Leibes," or "Leichnams," "resurrection 
of the body." Yet this is not important if the words are 
rightly understood. 

164. This article must ever be indispensable and its oper- 
ation must continue uninterrupted. Creation is past and re- 
demption is accomplished, but the Holy Spirit unceasingly 
carries on his work until the last day. For this purpose he 
has appointed a congregation upon the earth, through 
which he speaks and by which he accomplishes his work; 
for the gathering of Christians by him has not come to an 
end, nor has he ceased to administer forgiveness. There- 
fore, we believe in him who through the Word daily brings 
us into faith, and strengthens and increases such faith 
through that Word and the forgiveness of sins* so that, 
when his work has been accomplished, and we shall have 
continued therein and died to the world and all evil, he may 



126 LUTHER ON CHRISTIAN EDUCATION. 

at last make us perfectly and eternally holy. For this, 
through the Word, we now wait in faith. 

165. Here you find the whole essence of God, his will and 
his work beautifully portrayed in few but comprehensive 
words. In them all our wisdom consists — a wisdom which 
transcends all human wisdom, susceptibilities and intelli- 
gence. For the world has never come to a knowledge of 
God and his purposes, though it has diligently sought to 
know them. But here we have this knowledge fully; in 
these three articles he has revealed the depths of his fath- 
erly heart, his perfect and unspeakable love. For he created 
us for the very purpose of redeeming and sanctifying us. 
And more, having bestowed upon us all that is in heaven 
and upon earth, he gave us even his Son and the Holy 
Spirit, through whom he brings us unto himself. As said 
before, we could never recognize the Father's grace and 
mercy were it not for our Lord Christ, who is a mirror of 
his Father's heart. Without him we could see naught but 
an angry and terrible judge; and of Christ we could know 
nothing were he not revealed to us by the Holy Spirit. 

166. These articles of the Creed separate and distinguish 
us Christians from all other people on earth. For all out- 
side of Christendom, be they heathen, Turks, Jews, or false 
Christians and hypocrites, even though they may believe in 
and worship only one true God, do not know his mind to- 
ward them. They cannot be confident of his love and bless- 
ing. Therefore they abide in eternal wrath and perdition. 
For they have not the Lord Christ and are not enlightened 
and blessed by the gifts of the Holy Spirit. 

167. Now you see that the Creed teaches a very different 
lesson from that of the Ten Commandments. The latter 
teach us what we must do, but the Creed teaches us what 
God does for us and what he gives us. The Ten Command- 
ments are written in the hearts of all men, but no mere 
human wisdom can comprehend the Creed. It must be 
taught by the Holy Spirit alone. The law of the command- 
ments does not make us Christians, for God's wrath and dis- 
pleasure abides upon us because we cannot fulfil his de- 



LUTHER'S LARGE CATECHISM. 127 

mands. But the Creed brings us full mercy, sanctifies us 
and makes us acceptable to God. Through this knowledge 
we learn to love all God's commandments, for we see that 
he freely bestows himself upon us, with all that he has, to 
help us and guide us in keeping the Ten Commandments. 
The Father gives us all created things ; Christ, all his works ; 
and the Holy Spirit, all his gifts. 

This is enough for the present concerning faith in order 
to lay a foundation for plain people without overburdening 
them. After they understand the substance of this they can 
of themselves learn more by drawing from the Scriptures, 
and thus continually increase and grow richer in knowledge, 
for as long as we live we have enough to study and to preach 
on the subject of faith. 

Readings in Luther and the Bible on God, my Sanctifier. 

I. I believe in the Holy Spirit, my God and Sanctifier, with 
the same faith as I believe in God my Creator and God my 
Redeemer. Postil Sermons for the Pentecost Season. Vol. 12, 
272-340. Table Talk on the Holy Spirit, chapter 8. John, 
chapters 14, 15 and 16. The Holy Spirit is God (Mt 28, 19; 
1 Cor 3, 16; Acts 5, 3-4; Ps 33, 6; 139, 10; 1 Cor 2, 10). "Holy" 
(Is 6, 3; 1 Pet 1, 15; 1 Cor 6, 11). "Spirit" (Jn 4, 24; 3, 8; 
Mt 3,16). 

A. The Holy Spirit Applies Christ's Redemption to Me. 
Notice Luther emphasizes "I" and "me" as the Creed does in 
"I believe." "I cannot by my own reason or strength believe 
in Jesus Christ, my Lord, or come to him," is the connecting 
link between the second and third articles of our faith. We 
are morally unable to apply the redemption even after it is 
provided. We can no more sanctify ourselves than we could 
have created and redeemed ourselv^. 2 Cor 3, 5; 1 Cor 2, 14; 
Jn 15, 5. Vol. 10, 225, Reason and Natural Light. Free Will: 
Genesis 6, §140-150; Table Talk on Free Will, chapter 10. 1 
Cor 6, 11; Eph 2, 1; Rom 8, 7; Jn 6, 44; 1 Cor 12, 3; 2, 14. 

(1) He has Called me by the Gospel. Vol. 14, 227-251; 169- 
195; Vol. 13, 33-57; 2 Thes 2, 14; 2 Tim 1, 9; Lk 14, 17; 1 Pet 
2, 9; Table Talk on The Law and The Gospel, chapter 12. The 
Divine Call through Preaching the Gospel: Vol. 12, 395; Vol. 
14, 26-59; 326-343. 

(2) Enlightened Me by his Gifts. By the knowledge that I 
am a sinner and condemned, and that Christ has redeemed me 
(2 Cor 4, 6; Acts 11, 18; 1 Pet 2, 9; Jer 31, 18). Sermons on 
Repentance, 1517, 1518; The Spirit's Teaching Office, Vol. 12, 
156; The Spirit's Convicting Office, Vol. 12, 110-156. 

(3) Sanctified Me in the True Faith. True faith in Christ: 
Vol. 10, 17; Vol. 11, 353-374; Vol. 13, 202, 302; Vol. 14, 158, 
§1-4; 262, §1-34; Vol. on Peter's Epistles, 42. Examples of true 
faith: Vol. 11, 61-71; Vol. 11, 125, the blind man; Vol 11, 148, 
the Syrophenician woman; Vol. 13, 22, Lazarus; Vol. 14, 



!28 LUTHER ON CHRISTIAN EDUCATION. 

252-277, the nobleman. This is the will of God, even your 
sanctification (1 Thes 4, 3; Eph 2, 10; 2 Cor 7, 10; 1 Cor 6, 
11; Acts 10, 43; Rom 3, 24-28; Gal 3, 26-27; Jn 17, 3; Jn 1, 12; 
Rom 8, 33-34; 1 Jn 3, 14; Eph 3, 5; Jn 3, 5; 1 Pet 1, 23). 

(4) And Preserved Me in the True Faith. Who by the 
power of God are guarded through faith unto salvation (1 Pet 
1, 5; 1 Pet 5, 10; Rom 8, 14; Phil 1, 6; 2 Thes 3, 3). See 
Seventh Petition of Lord's Prayer for references on the com- 
forting office of the Holy Spirit; Table Talk on Justification, 
chapter 13. Unbelief: Vol. 11, 403, Thomas; Vol. 13, 16, the 
rich man; Vol. 11, 92, Christ stills the tempest. 

B. The Holy Spirit Applies Christ's Redemption to the 
World. Even as he calls, gathers, enlightens and sanctifies 
the whole Christian Church on earth ("die ganze Christenheit 
auf Erden," the whole Kingdom of God on earth). In these 
words and those which follov/, "All believers," Luther urges 
Christ's religion as the world-wide missionary religion. This 
is another of the many places in the Catechism where the sub- 
ject of missions is required to be taught by the text. See 
Luther's writings on the missionary texts of the Bible. The 
missionary verses of his Church and House Postil Sermons on 
the Gospels for Ascension Day, Pentecost Sunday, Monday 
and Tuesday, Sunday after Ascension Day, and the Sundays 
after Easter. See Vol. 12 of the English Luther. Epiph. Ser- 
mon on Is 60, 1-6; missionary verses of the Christmas ser- 
mons; writings on Ps 2; Mt 28, 19-20; Mt 16, 15; Jn 10, 16. 

In the home and foreign mission fields; among the heathen. 
Catholics, Mohammedans, the Diaspora and the Jews, the Holy 
Spirit calls, gathers, enlightens, sanctifies and preserves in 
the true faith, he alone, through the Word and Sacraments of 
his Church. Rom 1, 16; Mt 11, 28; 1 Tim 2, 4; Phil 1, 6; Lk 
12, 32; Mt 16, 18; Jn 8, 31-32; Ps 46. 

II. I believe in the Holy Christian Church. The "Church" 
consists of all throughout the whole world, whom the Holy 
Spirit thus calls, gathers, enlightens, sanctifies and preserves. 
Vol. 14, 226-251, the king's marriage; Vol. 11, 100, the tares; 2 
Tim 2, 19; Lk 17, 20-21; Mt 16, 18; 1 Kings 19, 8-18, 7,000 in 
Israel; Eph 2, 19-22; A^ts 2. "Holy," all the members are holy 
by faith in Christ and serve God with their holy works (Eph 
5, 25-27; 1 Pet 2, 5-9). "Christian": The Holy Spirit does not 
speak of himself, but in his work glorifies Christ (Jn 16, 13-14; 
1 Cor 3, 11; Eph 2, 19-22). Only one Church, because only one 
Holy Spirit and one Christ (Eph 4, 3-6; Jn 17, 20-23). This 
Church is invisible, universal and perpetual, hence each says, 
"I believe" in this Church (Mt 11, 28; Gal 3, 28). 

III. I believe in the Communion of Saints. The fellowship 
of all true believers at home and abroad in the use and exten- 
sion of the means of grace. "Saints:" Gather my saints together 
unto me (Ps 50, 5) ; "Unto me, who am less than the least of all 
saints, was this grace given," Paul in Eph 3, 8. "Communion": 
The communion of the Holy Spirit be with you all (2 Cor 13, 
14; Mt 18, 20, where two or three are; 13, 5; Jn 8, 31-32; 1 Cor 
9, 14r Mt 28, 19; 7, 15; 1 Jn 4, 1; Rom 16, 17; 2 Cor 6, 14-18). 
Be yc" not unequally yoked with unbelievers. Genesis 7, §64-81 ; 
12, §1*63-165; 21, §86-106; §184-193; First 22 Psalms, Ps 2. 6; 
Ps 8; 18, §1-211; Vol. on St. Peter, 52, 95-172. Table Talk 
on T|lie Church, chapter 20. 



LUTHER'S LARGE CATECHISM. 129 

IV. I believe in the Forgiveness of Sins. In which Chris- 
tian Church the Holy Spirit daily and richly forgives me and 
all believers all our sins. God declares sinners righteous (Mk 
2, 7; VoL 14, 208; Vol. 13, 66, 339; Ps 130, 2-7; 103, 2-3; Eph 
1, 7; Rom 3, 28; 2 Cor 5, 12; Rom 8, 33, 38; 2 Cor 5, 19; Gen 
15, 6; Is 1, 18). Grace of God in Christ: Vol. 12, 350. Fruits 
of the Spirit: Vol. 11, 353; Vol. on St. Peter, 85, 125; Epistle 
Postil: 5 Sun. after Epiph; 1 Sun. in Advent; 2 Sun. after Epiph; 
5 and 17 Sundays after Trinity. Table Talk, 14 chapter, on 
Good Works. Sermon on the Liberty of the Christian Man. 

V. I believe in the Resurrection of the Body. And at the 
Last Day the Holy Spirit will raise up me and all the dead. 
Sermons for Easter Sunday, Monday and Tuesday. Table 
Talk on The Resurrection, chapter 49. Four Sermons on 1 
Cor 15; First 22 Psalms, Ps 17, 15. Jn 5, 28-29; Dan 12, 2; 
Job 19, 25-27; Phil 3, 21. The Final Judgment: Vol. 14, 380; 
VoL on Peter's Epistles, 363. Mt 25, 30; 10, 28; 25, 41; Is 66, 
24; Lk 16, 23-24. Rich man and Lazarus. Only two places. 

VI. I believe in the Life Everlasting. Amen. And the 
Holy Spirit will grant me and all believers in Christ everlasting 
life. VoL 13, 137; Lk 23, 43; Rev 14; Jn 10, 27-28; 1 Jn 3, 2; 
Ps 16, 11; Jn 17, 24; Rom 8, 18; Mt 24, 13; Eph 1, 3-6; Rom 8, 
28-30; Rev 21, 4; Mt 13, 43; Rev 5. "I believe" there is an 
everlasting life and God will grant it to me (1 Jn 3, 2; Rom 
8, 37-39; 2 Pet 3, 13). See references on the Seventh Petition 
of the Lord's Prayer. This, then, is our Faith in the Father, 
the Son and the Holy Spirit, into whose triune name we have 
been baptized. 

Topics for Study: (a) Personal application of this Article 
to myself. "Sanctified me." Pray for more faith in the Holy 
Spirit whom the Father and the Son sent into the world to 
begin and complete your sanctification. 

(b) Christian Missions. See above, under I. B. 



THIRD PART. 

168. We have heard what we are to do and believe; 
wherein the best and most blessed life consists. Now fol- 
lows the third part — ^how we are to pray. Since no human 
being can keep the Ten Commandments perfectly, though 
he have made a beginning in believing, and since we must 
fight against the devil and all his powers, the world and our 
own flesh, nothing is so necessary as that we should con- 
stantly seek the ear of God, invoking him and praying him 
to give us faith and obedience to the Ten Commandments, 
to sustain and increase our faith and remove all that opposes 
and hinders us in this way. That we may know what and 
how to pray, our Lord Christ himself has taught us, giving 
us the very form and words, as we shall see. 

169. But before we explain the Lord's Prayer, one pe- 
tition after another, it is well and necessary to exhort and 
induce people to pray, as Christ (Lk 18, 1; Mt 7, 7) and 
the apostles (1 Thes 5, 17; 1 Pet 4, 7; James 1, 5) did. First, 
we must know that it is our duty to pray because God has 
commanded it. For we have heard in the second command- 
ment : "Thou shalt not take the name of Jehovah thy God 
in vain." There we are required to praise that holy name 
and call upon it in time of need-— or pray ; for to call upon it 
is simply to pray. Therefore, we are as strictly and solemnly 
commanded to pray as we are to have no other God, to 
commit no murder and never to steal. Let no one think 
that it is all the same whether he prays or not, as do the 
uninstructed people in their delusion who say : Why should 
I pray? Who knows whether or not God will hear and re- 
gard my prayer? If I do not pray, another will. And thus 

130 



LUTHER'S LARGE CATECHISM. 1 3 1 

they fall into the habit of never praying; and because we 
condemn false and hypocritical prayer, they excuse them- 
selves by saying we teach that no one need or ought to 
pray. 

170. It is true that what has heretofore been offered as 
prayer — wailing and chanting in the churches, etc. — was 
really not prayer. Such external, ceremonial things, when 
properly observed, serve as an exercise for young children, 
pupils and simple minds; while they may be called singing 
or reading exercises, they are not real prayer. To pray as 
the second commandment teaches, is to call upon God in 
every need. This he requires of us and has not left it to our 
choice. We are under obligation to pray if we would be 
Christians, just as we are under obligation to be obedient to 
father and mother and to civil authorities. By invocation 
and prayer the name of God is honored and rightly used. 
This you must remember above all things, and thereby 
silence and repel such thoughts as would withhold or pre- 
vent you from praying. Just as it avails nothing for a son 
to say to his father: What is the use of being obedient? I 
will go and do as I please; it is all the same — ^when there 
stands the commandment. Thou shalt and must obey: so 
likewise it is not left to my own choice whether I pray or 
not ; I am required and in duty bound to pray or incur God's 
wrath and displeasure. 

This we must observe and remember above all things, 
and thereby silence and repel the thoughts which would 
deter or withold us from prayer by the plea that prayer 
is a matter of little consequence or confined as a duty 
to those who are holier and more pleasing to God than we. 
The human heart is by nature so perverse that it always 
flees from God, thinking that he is averse to our prayers 
because we are sinners and have merited only his wrath. 
In opposition to such thoughts, I say, we should give heed 
to this commandment, and turn to God in order to avoid 
aggravating his anger by such disobedience. By this com- 
mandment he makes plain that he will not thrust us aside 
nor cast us out because we are sinners, but that he would 



132 LUTHER ON CHRISTIAN EDUCATION. 

rather draw us to himself and induce us to humble our- 
selves before him, to confess our misery and need, and pray 
for mercy and help. We read in the Scriptures of his anger 
against those who, when punished for their sins, did not 
return to him and by prayer soften his anger and seek his 
mercy.* 

171. From the stress laid by God upon prayer in his 
commandment, we should conclude that for our life we 
should not despise prayer when the duty to prize it highly 
is so obvious. The command to pray is on the same level 
with the other commandments. A child should beware of 
disobedience to parents ; it should always reflect : The work 
is one of obedience and. what I do is done with the under- 
standing that I move in the path of obedience and divine 
precept; on this I rest, of this I boast, therein I seek my 
pride, not because of my own worthiness, but because of 
the commandment. So, also, our prayer and that for which 
we pray we should consider as demanded by God and done 
in obedience to his command, and we should think: As a 
matter of my merit it is nothing, but it avails because God 
has commanded it. So v/hatever be his prayer, everyone 
should always come to God in obedience to this command- 
ment. 

172. We therefore entreat and urgently exhort everyone 
to earnestly heed these words and in no wise to despise 
prayer. Heretofore the teaching done in the devil's name 
was such that none regarded it; it was thought sufficient 
that the prayers were said, whether God heard them or 
not. That means to make light of prayer, and to mutter 
on the chance of being heard. Such a prayer is worthless. 
We allow ourselves to be led astray and deterred by 
thoughts like these: I am not holy enough, not worthy 
enough. If I were as godly and holy as St. Peter or St. Paul, 
I would pray. Away with such thoughts ! The same com- 
mandment which bade St. Paul to pray applies to me; the 
second commandment is given just as much for my sake 



*This § is from the Leipzig Edition. 



LUTHER'S LARGE CATECHISM 133 

as for his. He can boast no better or holier commandment 
than I. You should say, then: The prayer I offer is as 
precious, as holy and pleasing to God, as that of St. Paul 
and the holiest of saints. I freely admit that such a one 
is holier because of his person, but not because of his com- 
mand. God does not value prayer on account of the person, 
but on account of his Word and the obedience shown. 
Upon the same commandment on which all saints base 
their prayers, I base mine ; and besides, I pray for the same 
thing and for the same reason as they pray or have prayed. 

173. The first and most necessary point, therefore, is 
that all our prayers be based upon obedience to God, regard- 
less of our persons, whether we be sinners or saints, worthy 
or unworthy. And we must know that God will not have 
this commandment treated as a jest, but will be angry and 
punish us if we do not pray, just as he punishes all other 
disobedience; and also that he will not permit our prayers 
to be in vain or lost. For if he did not mean to hear usy 
he would not bid us, with solemn commandment, to pray. 

174. Again, we should be the more impelled to pray be- 
cause God has promised that our prayer shall certainly be 
fulfilled; as he says in Psalms 50, 15: "Call upon me in the 
day of trouble : I will deliver thee ;" and as Christ says in 
Matthew 7, 7 and 8 : "Ask and it shall be given you . 

. for every one that asketh receiveth." Such promises 
should arouse and kindle our hearts with a desire and love 
to pray ; he testifies by his Word that our prayers are heart- 
ily pleasing to him and shall surely be heard and granted, so 
that we may not despise prayer, nor beat the air, and pray in 
uncertainty. You can hold up the promises and say: I 
come to thee, dear Father, and pray ; not of my own accord 
nor in my own worthiness, but because of thy command and 
promise, which cannot mislead nor deceive me. Let him 
know who disbelieves these promises, then, that he pro- 
vokes God to anger by grossly dishonoring him and charg- 
ing him with falsehood. 

175. And v/e should be the more persuaded and induced 
to pray because, in addition to the command and promise, 



134 LUTHER ON CHRISTIAN EDUCATION. 

God comes to our aid and puts into our mouths the very 
words we are to use, that we may know how sincerely he 
is interested in our needs and may never doubt that such 
prayer is pleasing to him and shall surely be heard. So 
this prayer is superior to any that we may be disposed to 
frame for ourselves. For in them our consciences might 
ever be in doubt and say; I have prayed, but who knows 
if it pleases God, or if I have used the right form and 
measure? There is no more admirable prayer on earth, 
then, than the Lord's Prayer, because it bears the superior 
testimony that God loves to hear it. We should not sur- 
render it for all the riches of the world. 

176. And it is thus prescribed in a definite form in order 
that we may see and consider the need which should urge 
and impel us to pray without ceasing. For he that would 
pray must bring a petition, naming and asking for some spe- 
cial thing, otherwise it is no prayer. For this reason, we 
have justly condemned the prayers of monks and priests, 
who, with much effort, wail and mutter day and night ; none 
think of asking for the least thing. If we were to assemble 
all the churches and priests, they would have to confess that 
they never prayed from their hearts for so much as a drop 
of wine. For of not one of them could it be said that his 
prayers ever were prompted by obedience to God, by faith in 
his promise, or a sense of need. They have only thought, 
at the best, of doing a good work, by which they mean to 
give God his due, unwilling to take anything from him, 
willing only to give. 

177. But where there is true prayer there must be ear- 
nestness. We must feel our need — a distress which presses 
and compels us to cry out and entreat. Then prayer will 
come of itself, as it should come, and we shall not need to 
be taught how to prepare for it and how to create devotion. 
But the necessity which should impel us, both for ourselves 
and others, is sufficiently indicated in the Lord's Prayer. 
Therefore it should serve to remind us of our need and 
teach us to earnestly reflect upon that need, that we may 
not neglect to pray. We all have needs enough, but the 



LUTHER'S LARGE CATECHISM. 135 

great trouble is, we do not realize them. Hence God desires 

us to lament and plead our wants, not because he does not 

iknow them, but that our hearts may be kindled to ask for 

»,more, and to ask more fervently, that we may spread our 

rmantles to receive plenty. 

178. Therefore, we should, from our youth up, accustom 
:ourselves to pray daily for all our wants, and to pray when- 
:ever we are aware of difficulties, and also to pray for those 
>among whom we live — ^pastors, authorities, neighbors, serv- 
ants; and, as I said, we must always hold up before God 
his command and promise, knowing he will not have them 
^disregarded. This I say because I would gladly see it again 
instilled into the people that they learn to pray aright, and 
not act so rudely and coldly, making themselves daily; 
more unfit to pray, which very thing the devil desires to ac- 
icomplish and works for it with all his might; for he well 
knows how his cause suffers and is injured when the people 
are given to fervent prayer. 

179. We should know that all our protection and defense 
consists solely in prayer. For we are far too weak to re- 
sist the devil and all his power and his adherents, who 
oppose themselves to us and could easily trample us under 
foot. We must, therefore, remember to employ those weap- 
ons with which Christians should arm themselves to with- 
stand the devil. For what, think you, could have heretofore 
accomplished so much — resisting and defeating the counsels 
and purposes of our enemies, restraining their murderous 
and rebellious designs, by which the devil meant to over- 
throw us and the Gospel — ^were it not that the prayers of a 
few godly people stood, like an impenetrable wall, between 
us and our foes? Otherwise, we should have witnessed a 
far different tragedy: the devil would have destroyed all 
Germany in her own blood. But now, let them mock and 
ridicule in their confident triumph if they will, we shall, 
by our prayers alone, if we be diligent and persevere, be 
a sufficient match for our foes and the devil. For when 
a godly Christian prays : Dear Father, thy will be done— 



136 LUTHER ON CHRISTIAN EDUCATION. ■ 

God answers from on high: Yes, dear child, so shall it 
be, in spite of the devil and of all the world. 

180. Now these things are said by way of exhortation, 
that we may, above all things, learn to value prayer as 
a great and precious thing, and clearly distinguish between 
mere mumbling and prayer for something definite. In no 
wise do we denounce prayer, but we do denounce mere un- 
profitable howling and muttering, as Christ himself rejected 
and forbade long senseless repetitions, Mt 23, 14. Now we 
will discuss the Lord's Prayer in the briefest and clearest 
manner. Here, in seven articles or petitions, are compre- 
hended in connected order all the needs that continually 
beset us, each of which is so pressing as to become a life- 
long object of prayer. 

Readings in Luther and the Bible on the Lord's Prayer. 

Explanation of the Lord's Prayer for Common People, 1518. 
A Simple Way to Pray, 1535. A Brief Explanation of the 
Ten Commandments, the Creed and the Lord's Prayer, 1520. 
Table Talk on Prayer, chapter 15. Vol. 12, 166-179, Christ's 
Sermon on Prayer, Jn 16, 23-30. Vol. 13, 358, the publican. 
Vol. 11, 148, Syrophenician woman. Commentaries on Mt 6, 
5-15; Lk 11, 1-4, and Jn 17. Sermon on Prayer and Proces- 
sions in Rogation Week, 1519. Luther's Hymns. Collection 
of Luther's Short Prayers and Ejaculations on all Occasions, 
arranged in the order of the Catechism, see 10 Vol. of V/alch's 
Edition. First 22 Psalms, Ps 19, 14. Genesis 17, §407-424; 19, 
§177-190; 20, §174-181; 25, §63-70; 30, §112-120; 32, §72-95; 44, 
§56-69; §80-83. The conclusion of the translation of Solomon's 
Prayer to God. 

As the first part of the Catechism, the Law, leads to the 
second part, the Creed; so the second part leads to the third, 
Prayer, the life of faith. It is very important to remember 
these two connections and to be clear as to what precedes and 
follows Christian faith. When the Holy Spirit brought us to 
Christ through faith God became truly our Father and his 
children truly our brethren. The beginning, the middle and 
the end of "Communion of Saints" — of believers — is the com- 
munion of each one with God, or Prayer. Prayer is simply 
asking or thanking God from the heart for definite blessings. 
There is nothing forced or unnatural about Prayer. The first 
prayer of the disciples of Christ is, "Lord, teach us to pray," 
Lk 11, 1. "The Lord's Prayer," then, is the answer to this 
"Disciples* prayer," which in other languages is more properly 
called "Our Father," "Vater Unser," "Fadervor." Our Lord's 
Prayer proper is the 17th chapter of John. The Holy Spirit, 
our Sanctifier, as just explained in the third article of the 
Creed, teaches us to pray aright, and is therefore called the 
spirit of prayer, Zech 12, 10. 



LUTHER'S LARGE CATECHISM. 137 

Readings in Luther and the Bible on the Cry of Faith. 

"Our father who art in heaven." These words are not an 
introduction to, but a part of, the Lord's Prayer. They should 
be repeated before each of the seven petitions. The whole 
Christian religion, the whole Creed which we have just learned, 
is expressed in these words from the child's believing heart. 
The word "Father" plants us upon the Rock of Ages with a 
childlike faith. "Our" stretches its arms out to all and teaches 
us to love and serve our neighbor, like Christ did. The words 
"who art in heaven" lift our hearts up to heaven whence com- 
eth our help, the Holy Spirit, our Sanctifier, and whence we 
expect our Saviour to change our vile body like unto his glori- 
ous body (Phil 3, 20-21). It is the child's cry or call of faith, 
of love and of hope to the triune God, to the Father, to the Son 
and to the Holy Spirit. 

I. "Father." He is truly our Father. Father is the word of 
faith and assurance, which encourages us to pray without fear 
or doubt. The word is used here, not in the sense of the first 
article of the Creed to distinguish the Father from the other 
persons of the trinity, but in the sense of the whole Creed — of 
the triune God. He has created, redeemed and sanctified us 
as his children (Is 64, 16; Mt 23, 9; Eph 3, 14-15; 1 Jn 3, 1; Rom 
8, 15; Jn 1, 12; Gal 3, 26). 

IL "Our." "We" are truly his children. "Our" is the word 
of love taught by his only Son, sent from the Father. Father 
seems naturally to come first, as "Vater unser" in German, 
"Fadervor" in Scandinavian, "Pater noster" in Latin, and 
Father of (us) all, in Eph 4, 6. Christ humbled himself and 
first taught and proved the fatherhood of God in the trinitarian 
sense of the whole Creed, which is the only true conception 
of the fatherhood of God. Christ here by his words, as by his 
life and death, teaches the brotherhood of man. We have many 
brothers and sisters, and in the communion of saints each 
prays for all and all for each (Eph 6, 18; 4, 6; Acts 17, 26; 
Rom 5, 18; Mai 2, 10). The word "our" teaches us to love and 
trust our neighbor. 

III. "Who art in heaven." "We may ask him with all cheer- 
fulness and confidence as dear children ask of their dear fath- 
er." These are words of hope, which teach us to look up to 
God. They are added not merely to remind us of the differ- 
ence between God and our earthly father; but also to point 
us to God's majesty and power, which he has most gloriously 
revealed in heaven, his dwelling place (Ps 103, 19; 11, 4; 113, 
5-6; 115, 3; 33, 13). He is our true Father, full of love, always 
inclined to answer our prayers; almighty and can answer; all- 
wise and all-knowing, with his eyes ever3rwhere he knows what 
is best for us; everywhere present and always equally near to 
all; an eternal Father, who never dies. 

Prayer. The Holy Spirit, of whom we learned in the third 
article of the Creed, helpeth our infirmities and m.aketh inter- 
cession for us (Rom 8, 26). Luther says, "Wherever there is 
a Christian there is the Holy Spirit, who does nothing but 
pray continually." Is offered in the name of Jesus, our Medi- 
ator, of the second article (Jn 16, 23); according to his will and 
command (1 Jn 5, 14); in faith in him and in his spirit (Eph 
3, 12; Jn 9, 3; 16, 26-27; 1 Jn 2, 1-2; Jas 1, 6; 4, 3; Mt 21, 22; 



138 LUTHER ON CHRISTIAN EDUCATION. 

Rom 10, 14; Ps 66, 18; Prov 28, 9). Offered to the Father of 
the first article. "Ye received the spirit of adoption, whereby 
we cry, Abba, Father" (Rom 8, 15). 

What is Prayer? "The pouring out of the heart before God" 
(Ps 62, 8). There are two kinds of prayer, (1) Prayers of 
petition with confession. See the Psalms of petition (25, 31, 
54, 56, 71, 85, 90). The Seven Penitential Psalms (6, 32, 38, 
51, 102, 130, 143). (2) Prayers of praise with thanksgiving. 
Psalms of praise (34, 65, 67, 103, 104, 111, 117). Inducements to 
pray: God's express commands (Ps 27, 8; Is 55, 6) and prom- 
ises (Ps 50, 15; Jer 29, 12-14; Mt 7, 7-11; Ps 145, 18; 65, 3; 
Mk 11, 14); our and our neighbor's needs (Ps 77, 4; Ex 2, 
23-25; 2 Cor 12, 7-9); our love to God (Ps 63, 6; Lk 1, 46 ff.; 
1, 68 ff.). How to pray: Devoutly (Mt 15, 8; Jn 4, 24; Mt 6, 
7); thankfully (Phil 4, 6); perseveringly (Col 4, 2; Jas 5, 16; 
Mt 7, 7; Rom 12, 12; Ps 42, 2); humbly (Gen 18, 27; 32, 10; 
Dan 9, 18); submissively (Mt 26, 39). For whom? For our- 
selves and for all men, but not for the dead (1 Tim 2, 1; Jas 
5, 16; Mt 5, 44); for 'our enemies (Heb 9, 27; Lk 19, 20). For 
what? The seven petitions of the Lord's Prayer. Where? 
Everywhere (1 Tim 2, 8; Ps 145, 18; Jer 23, 23); in our closets 
(Mt 6, 6); at family worship and at meals (Mt 14, 19; 18, 19-20; 
Dan 6, 11-12); in public with the congregation on Sundays and 
Festival days (Ps 26, 12; 22, 26; 84, 2-3; 27, 4; Lk 19, 46). 
When? Without ceasing (1 Thes 5, 17; Lk 18, 1; Ps 88, 2; 
145, 2); when beginning our daily duties; when in danger and 
temptation; when our prayers are answered; when in trouble 
(Ps 50, 15); when prosperous. 

The Lord's Prayer, "the short Gospel," "the extract of all 
the Psalms," is the best, the perfect prayer — doctrinal and prac- 
tical. It is a form (Lk 11, 2) and a model (Mt 6, 9) in order, 
contents and spirit. Short and to the point, like Luther's many 
free prayers. It begins in heaven, comes down to earth, our 
daily bread, and then returns with us to heaven. Of its seven 
petitions, the first three relate to God's glory and man's salva- 
tion, the last four relate immediately to our own welfare. Only 
one, and that the middle petition, asks for temporal blessings, 
all the others for spiritual blessings. This proportion should 
be remembered. The first four ask for the granting of the 
good we need, the last three for the removal of the evil we 
fear. The first three petitions agree with the first table and 
the last four with the second table of the law. The fifth peti- 
tion refers to our past evil, the sixth to our present and the 
seventh to our future evil. 

THE FIRST PETITION. 
"Hallowed be thy name." 
181. These words are a little obscure and not good 
German. In our mother-tongue, we would say : Heavenly 
Father, help that only thy name may be holy. Now, what 
do we mean by praying that God's name may be hallowed? 
Is it not always holy? The answer is : Yes, in itself it is al- 



LUTHER^S LARGE CATECHISM. 139 ^ 



<¥ays holy, but not in our use of it. God's name has been 
given us upon our becoming Christians through baptism, 
and we are called children of God and enjoy the sacraments, 
by which he so unites us with himself that all that is God's 
may serve for our use. So we are under the great neces- 
sity of duly honoring his name and keeping it holy and 
most sacred, regarding it as our highest treasure and our 
sanctuary ; and of praying, as godly children, that his name, 
which is hallowed in heaven, may likewise be kept holy on 
earth by us and all the world. 

182. Now, how is this name hallowed among us? The 
plainest answer is, by our teaching and life when they are 
godly and Christian. Since in this prayer we call God our 
Father, it is our duty always to conduct ourselves as godly 
children, that we may not disgrace but honor and praise 
him. Now, the name of God may be profaned with words 
or deeds; for all that we do upon earth must be compre- 
hended in word or deed, in speech or action. In the first 
place, it is profaned in preaching, teaching and speaking in 
God's name that which is false and misleading, thus adorn- 
ing a falsehood to make it pass for truth. In this way, the 
name of God is profaned and dishonored in the vilest man- 
ner. Again, the holy name is profaned when it is used as 
a cover for swearing, cursing, conjuring, etc. 

183. Further, it is profaned by openly wicked lives and 
deeds, when those who are called Christians and people of 
God are adulterers, drunkards, swollen misers, given to jeal- 
ousy and slandering. Here, again, God's name is dishonored 
and profaned on our account. Just the same as it is a 
shame and disgrace to an earthly father to have a wicked, 
corrupt child, disobedient in word and act, on whose ac- 
count he must suffer scorn and reproach; so God is dis- 
honored if we who are called by his name and enjoy his 
manifold blessings do not teach, do not speak and live, as 
the godly children of a heavenly Father, but so that he 
must hear it said of us: They are children of the devil 
rather than of God. 

jj^ 184. Thus you see that in this petition we pray for just 



140 LUTHER ON CHRISTIAN EDUCATION. 

that which God requires in the second commandment : That 
his name be not taken in vain, as is done by swearing, curs- 
ing, lying, deceiving, etc., but that it be used to the honor 
and praise of God. He who uses God's name for any wrong 
purpose profanes and desecrates the holy name ; as formerly 
it was called desecrating a church when a murder or other 
crime was committed therein, or when a sacrament or a 
shrine was profaned, thus rendering unholy by profane use 
that which was holy in itself. This petition, then, is easy 
and clear as soon as we understand the language, that to 
hallow means, in our way of speaking, the same as to 
praise and honor with word and deed. 

185. Now, note the' great need of such a prayer. Since 
we see that the world is filled with sects and false teachers, 
and they all use the holy name as a cover and pretense foi* 
their devilish doctrines, we ought constantly to cry unto 
God against all who preach and believe falsely and against 
those who persecute and oppose our Gospel and pure doc- 
trine and would suppress us, as the bishops, tyrants, fa- 
natics, and others do. Likewise, we need to pray for our- 
selves, who, while we have God's Word, are ungrateful for 
it and do not live according to it as we should. When you 
pray this petition from your heart, you may be certain that 
it is pleasing to God ; for nothing is more acceptable to him 
than that his honor and praise be exalted above all else 
and that his Word be taught in its purity and be valued 
and cherished. 

Readings in Luther and the Bible on the First Petition. 

1. God's Name is Hallowed when the Word of God is 
taught in its truth and purity and we as the children of God 
lead holy lives in accordance with it. The Office of God's 
Word. (1) The Christian Congregation has the Right to Judge 
the Doctrine and to call their Pastor, 1528. Ex 3, §4-15. 3 Ser- 
mon on 1 Jn 5, 4-5. Gospel sermon on St. Andrew's Day. 2 
Sermon on the Call of Paul to the Apostleship. (2) How to 
Elect and Install Church Officers, Addressed to the Council and 
Congregation at Ptague, 1523. (3) Form of Ordination. Gen 
23, §67-71; 31, §51-57; 47, §84-89. (4) How Preachers should 
Live, 1519. Vol. 12, 32, §1-9; 382. First 22 Psalms, Ps 8, §16-56; 
Ps 19, the office of the Gospel and its servants. Epistle Pos- 
til, 3 Sun. in Advent and Sun. before Lent. (5) Instructions 
for the Official Visitation among the Congregations in Saxony, 
1528 and 1538. (6) The Christian Life. Sermon 11 Sun. after 



LUTHER'S LARGE CATECHISM. 141 

Trin., 1524. Vol. 11, 364. Vol. 14, 60. Epistle Postil: 4 Sun. 
in Advent; 1 Sun. in Lent; Easter; Sun. after Ascension Day; 
6, 7, 8, 19 and 20 Sundays after Trinity. Vol. on Peter's Epis- 
tles, 69-83. Tit 2, 13; 1 Tim 1, 5-7; Jn 17, 6; 17, 17; Mt 5, 16; Ps 
119, 37; 86, 11. See Second Commandment. 

II. God's Name is Profaned when we teach and live other- 
wise than the Word of God teaches. Admonition to the Chris- 
tians at Erfurt against false doctrine, 1527; and to the Chris- 
tians at Antwerp against fanatics, 1525. Vol. 13, 234-290, False 
Prophets. Vol. on Peter's Epistles, 331, 369. First 22 Psalms, 
Ps 5, verses 1-12; 10, §53-62; 11, §1-57; 12, §1-71. Epistle and 
House Postil, Sermons for 8 Sun. after Trin. Deut 18, §35-52. 
The Psalms of Ascents, 120-134, against false teachers. 1 Jn 
4. Writings and sermons against the fanatical spirits and 
hedge preachers (Rottengeister and Winkelprediger). Ezek 
22, 26; Rom 2, 23-24; Ps 50, 16-17; Gal 5, 12. 

Pray for the renewing of the mind of Christ in yourself. 

THE SECOND PETITION. 
"Thy kingdom come." 

186. As in the first petition we prayed, regarding the 
honor and name of God, that he would restrain the world 
from adorning its falsehoods and wickedness therewith, but 
would help us to revere his name and keep it holy in our 
doctrine and in our lives, to the praise and glory of that 
name ; so here we pray that his kingdom may come. Just as, 
though God's name is in itself holy, we pray that it be hal- 
lowed among us ; so, though his kingdom comes of its own 
power, without our prayer, we pray that it may come to us — 
that is, that it may prevail in and among us, so that we 
may be a part of those among whom his name is hallowed 
and his kingdom prospers. 

187. Now, what is the kingdom of God? The answer 
is : Simply what we learned in the Creed — that God sent his 
Son, Jesus Christ our Lord, into the world to redeem and 
deliver us from the devil's power and to bring us to him- 
self and reign over us a king of righteousness, of life and 
salvation, defending us from sin, death and an evil con- 
science. And, further, that God gave us his Holy Spirit 
to teach us, through his holy Word, and by his power to 
enlighten and strengthen us in faith. V/e pray here, then, 
that all this may be realized by us, and that we may so 
honor his name through his holy Word and our Christian 
life that we who have accepted it may abide and daily grow 



142 LUTHER ON CHRISTIAN EDUCATION. 

therein ; that it may be accepted and followed among others 
and advance in power throughout the world ; and that thus, 
led by the Holy Spirit, many may enter the kingdom of 
grace and become partakers of the blessings of redemption, 
and thus we may all remain together forever in this one 
kingdom which has now made its appearance among us. 

188. The kingdom of God comes to us in two different 
ways : first, in time, through the Word and faith ; secondly^ 
it shall be revealed in eternity. We pray that it may come 
to those who are not yet therein, and also that in us who 
have received the same it may daily increase and remain 
ours in the life eternal. All this is simply saying: Dear 
Father, we pray give us first thy Word, that the Gospel 
be sincerely preached throughout the world; and we pray^ 
that it be accepted in faith, to work and live in us ; so that 
through the Word and the power of the Holy Spirit, thy 
kingdom may prevail among us to the defeat of the devil's 
kingdom; so he shall have no claim and power over us 
and at last shall be utterly overthrown and sin and death 
and hell be destroyed, that we may live forever in perfect 
righteousness and blessedness. 

189. You see that we do not here pray for a mere crust of 
bread, or for a temporal, perishable blessing; we pray for 
an eternal, priceless treasure and all that God himself can 
give. It would be far too great for any human heart to 
presume to ask, if God had not himself commanded us to 
pray for it. Because he is God, he claims the honor of 
giving far more richly and abundantly than any can compre- 
hend — ^like an eternal and unfailing fountain, which, the 
more it pours forth and overflows, the more it has to give. 
He desires of us nothing more ardently than that we ask 
many and great things of him, and he is displeased if we 
do not confidently ask and entreat. 

190. If the richest and most powerful emperor were to 
bid a poor beggar ask for whatever he might desire, pre- 
pared to bestow great and princely gifts, and the poor, fool- 
ish fellow were to ask only for a cup of broth, he would 
justly be considered a rogue and a villain thus to despise 



LUTHER'S LARGE CATECHISM. 143 

and mock the royal invitation; he would not be worthy to 
appear in the presence of the imperial majesty. Likewise, 
it is a dishonor and disgrace to God if we, to whom he 
offers under pledge unspeakable blessings, despise them or 
do not have confidence that we shall receive them, and 
scarce venture to ask for a morsel of bread. The fault lies 
wholly in that shameful unbelief which does not look to God 
even for bodily nourishment ; much less does it confidently 
expect eternal blessings from God. Therefore, we must 
strengthen ourselves against unbelief and let the kingdom of 
God be the first thing for which we pray. Then we shall 
truly have all other things in abundance ; as Christ teaches : 
"But seek ye first his kingdom and his righteousness; and 
all these things shall be added unto you," Mt 6, 33. For 
■how could God allow us to suffer want in temporal things 
when he promises eternal and imperishable blessings? 

Readings in Luther and the Bible on the Second Petition. 

I. God's Kingdom in General. First 22 Psalms, Ps 8, §1-99. 
Ps 147, §59 ff. Vol. 15, Sermon on the Ten Virgins, Mt 25, 1-13. 
Epistle Postil, Sermon on the Kingdom of God. See Third 
Article of the Creed. 

II. The Righteousness of Faith that avails before God. Vol. 
12, 446; Vol. 14, 215, §10-32. Epistle Postil, 13 Sun. after Trin- 
ity. 

III. The Righteousness of the Law and of Faith. Epistle 
Postil, 23 Sun. after Trin.; House Postil, 6 Sun. after Trin. 

IV. Peace and Joy in the Holy Spirit. Sermon on Day of 
Antonius. Short Sermon for Jubilate Sunday. House Postil, 
Day of St. Matthias. 

V. The Fruits of Faith, Vol. 12, 17. Vol. 15, Mary's Visit 
to Elizabeth, 2 Sermon. Epistle Postil: 1 Sun. after Epiph.; 
Sunday in Advent; 2 Sunday after Epiph. 

VI. The New Birth from God or the Second Birth. Vol. 
15, Sermon on Jn 3, 1-15; Epistle Postil, Sunday after Easter. 
House Postil, 1 and 2 Sermons for Trinity Sunday, on the New 
Birth. 

VII. The Sonship and Heirship of God. Epistle Postil, 8 
Sun. after Trin., §17 ff. 

VIII. The Renewing of the Mind into the Likeness of 
God and of Christ. Epistle Postil, 1 Sun. after Epiph. The 
Presentation of Christ, Sermon on Lk 2, 22-32. 

IX. The Union with God. Epistle Postil, Sermon on the 
Resurrection of Lazarus. Epistle and House Postil, Day of 
St. Philip and St. James, Eph 2, 19-22; Jn 14, 1-14. 

God's Kingdom comes also to us. (a) When by God's 
grace we believe his holy Word (Jn 18, 36-37; Mk 9, 24; Col 
1, 12-14; Ps 119, 38; Jn 5, 24; 8, 31-36; 14, 23; Mt 24, 13). 

(b) When by God's grace we live godly, here in time in 



144 LUTHER ON CHRISTIAN EDUCATION. 

his kingdom of grace, and in heaven forever in his kingdom of 
glory (2 Tim 4, 18; Ps 99, 4; Rom 14, 17-18; Lk 12, 32; Rom 
2, 23-24). See second article of the Creed, Our King. 

Christian Missions. Living godly implies that we pray, 
work and give for Christian Missions (Lk 22, 32; Jas 5, 19-20; 
Mt 9, 37-38; 28, 19; 22, 14; Is 60, 1-6; Is 29, 13; 2 Cor 4, 3-4; 
Tit 1, 15-16; 2 Tim 3, 1-9). See under B, in the references of 
the third article of the Creed. 

Pray for God's grace to lead a holy life. 

THE THIRD PETITION. 

"Thy will be done, as in heaven, so on earth.'* 

19L Thus far we have prayed that God's name be hal- 
lowed by us and his kingdom flourish among us. These 
two points include all that pertains to God's honor and the 
appropriation of God with all his treasures, which is our 
salvation. But right here there is great need that we hold 
firmly to these treasures and never suffer ourselves to 
be torn from them. For as in a good government there 
must be not only magistrates and rulers, but also defenders, 
protectors and guardians, so here, when we have prayed for 
the most important things — for the Gospel, for faith and the 
Holy Spirit, for divine guidance and deliverance from the 
devil's power — we must pray that God's will be done. If 
we are to remain in possession of these trieasures, we must 
suffer an astonishing amount of attacks and blows on their 
account from all who venture to hinder and thwart the 
fulfilment of the first two petitions. 

192. For no one is aware how the devil opposes and 
tries to thwart their fulfilment; it is he who cannot suffer 
any person to teach or believe the truth, and it causes him 
indescribable pain when his lies and abominations, honored 
under the beautiful cloak of God's name, are disclosed and 
exposed in all their disgrace, and he himself is expelled from 
our hearts and a breach is made in his kingdom. Therefore, 
like an angry fool, he chafes and rages with all his might 
and power, and marshals all his subjects, calling to his 
help the world and our flesh as his allies. For our flesh in 
itself is corrupt and inclined to evil, even after we accept 
and believe God's Word. The world, too, is perverse and 
wicked. See him incite our passions, see him blow into 



LUTHER'S LARGE CATECHISM. 145 

the flames and fan them ! and all this to hinder us, to drive 
us back and once more to subject us to his power. That 
is his only purpose, his desire and thought, for which he 
strives without rest day and night; employing all the arts, 
all the malicious devices, ways and means he can invent to 
accomplish it. 

193. Therefore, we who would be Christians must not 
fail to calculate upon having the devil with all his angels, 
as well as the world, for our enemies, who will prepare all 
kinds of sorrow and misfortune for us. For wherever God's 
Word is preached, is accepted or believed, and bears fruit, 
there the dear, holy cross of persecution will not be wanting. 
Let no one think that he will live in peace ; rather that he 
must risk all he has upon earth — possessions, honor, home 
and estate, wife and child, body and life. Now, this causes 
sorrow to our flesh and the old Adam ; for it means that we 
must continue steadfast and suffer with patience whatever 
may befall us, and that we must surrender what is taken 
from us. Hence, it is necessary in this, as in every other 
case, that we pray without ceasing : Thy will be done, dear 
Father, and not the will of the devil or of our enemies, nor 
of those who would persecute and destroy thy Word, or 
prevent thy kingdom from coming; and grant that all we 
have to suffer because of it may be borne with patience 
and be overcome, thus saving our poor flesh from yielding 
or falling through weakness or indolence. 

194. Observe that in these three petitions interests which 
concern God have been the object of our sincere prayer; 
still, in our own behalf have we prayed. We have pleaded 
what intimately concerns us when we have asked for that 
to take place also in us which in any event will take place 
without us. For, as God's name must be hallowed and his 
kingdom must come without our prayers, so his will must 
be done and prevail although Satan and all his host arise 
and storm and rage against it in the attempt to utterly ex* 
terminate the Gospel. But for our own sakes, we must pray 
that his will be done also among us without hindrance, in 
spite of their raging, with the result that they accomplish 



146 LUTHER ON CHRISTIAN EDUCATION. 

nothing and we remain steadfast in the face of all violence 
and persecution, submitting to the will of God. 

195. Such a prayer should be our protection and de- 
fense and our help in repelling and overcoming all that the 
devil, the pope, bishops, tyrants and heretics can do against 
the Gospel. Let every one of them rage and try himself, 
let him plan and scheme how to weaken and exterminate 
us to the advancement and establishment of their will and 
counsel. One or two Christians opposing them with this 
single petition shall be our bulwark against which they shall 
hurl themselves to destruction. It is our solace and our 
boast that the will and design of the devil and of all our 
enemies must and shall 'fail and come to naught, however 
proud and secure and powerful they think themselves. For, 
unless their will is broken and baffled, God's kingdom on 
earth cannot abide nor his name be hallowed. 

Readings in Luther and the Bible on the Third Petition. 

L God's Good and Gracious Will. Vol. 12, 340, Jn 3, 16. 
Genesis Vol. 1, 127; Gen 9, 12-17, Noah; Gen 12, 1-4; 22, 1-3, 
Abraham; Gen 32, 1-2, Jacob. Vol. on Peter's Epistles, 47. 
Rom 12, 2; 1 Thes 4, 3; Mk 14, 36; Ps 143, 10; 40, 8; 33, 10-11; 
Jn 6, 40; Ezek 33, 11; 1 Tim 2, 4; 2 Pet 3, 9; Jn 6, 40; Mt 7, 21; 
26, 39. 

II. It defeats and hinders every evil council and purpose, 
which would not let us hallow God's name, nor let his king- 
dom come, such as the will of the devil, the world and our own 
flesh. Vol. on Peter's Epistles, 195, 303. Vol. 11, 113, the Sow- 
er. 1 Jn 5, 19; 5, 4; 1 Jn 2, 15-17. Genesis, Vol. 1, 395-404; Jn 
7, 17. Self Will, Epistle Sermon for St. Stephen's Day. 

III. It strengthens and keeps us steadfast in his Word and 
in faith unto our end (2 Thes 3, 3; Is 41, 10; 1 Pet 5, 6; Heb 10, 
35-36; Phil 1, 6; 2, 13; Lk 9, 23; Col 3, 17). 

IV. As in heaven, so on earth. The holy angels do the will 
of God perfectly and cheerfully and are examples to us (Ps 
103, 21). 

Pray that you may not be a slave and servant of sin. 

THE FOURTH PETITION. 
"Give us this day our daily bread.'* 

196. The subject brought to our attention here seems 
paltry. It is the bread basket — the necessities of our body 
and of our life on earth. Brief are the words of our prayer 
but far-reaching is their import. For when you mention 
and pray for "daily bread" you pray for everything neces- 
sary to the possession and enjoyment of your daily bread; 



LUTHER'S LARGE CATECHISM. 147 

and also you appeal against everything that hinders your 
obtaining and enjoying it. Therefore, you must indeed 
arouse and expand your thoughts here, and consider not 
only the oven and the flour barrel, but also the broad fields 
and the whole country, which bear and give to us our daily 
bread and all manner of food. For if God did not cause it to 
grow, and bless and preserve it in the field, we should never 
take any bread out of the oven or set any on the table. 

197. In brief, tliis petition includes all that belongs to our 
temporal life, since only for its sake we need daily bread. 
Now, our life requires not only food, clothing and other 
necessaries, but also concord and peace in our daily business 
and our dealings and intercourse of every description with 
the people among whom we live and move, in short, a sound 
regulation of all domestic and civil or political affairs. For 
where these two relations are not maintained under the 
right conditions, the necessaries of life must fail and life 
itself cannot be supported. And it is, indeed, most neces- 
sary to pray for our civil authorities and government, for 
chiefly through them God provides for our daily bread and 
every comfort of life. Although we receive from God all 
good things in abundance, yet we are unable to retain any 
of them or to enjoy them in safety and happiness unless he 
gives us a stable and peaceful government. For where dis- 
sension, strife and war prevail, there our daily bread is 
wholly lacking or constantly reduced. 

198. For this reason it would be proper to paint on the 
coat-of-arms of every pious prince the emblem of a loaf of 
bread, instead of a lion or a wreath of rue, or to stamp it on 
the national coins, to remind princes and their subjects that 
we enjoy protection and peace through their office and with- 
out them we could not have the steady blessing of daily 
bread. Wherefore they are also worthy of all honor, and we 
should render them the duties we owe, and do all that we 
can for them, as to those through whom we enjoy in peace 
and quiet all that we have, inasmuch as otherwise we could 
not own a penny. Another reason that we should pray for 



148 LUTHER ON CHRISTIAN EDUCATION. 

them is that God may bestow upon us, through them, 
further blessings and treasures. 

199. Let us in the briefest manner show and outline how 
this petition runs through all interests upon earth. Out of 
it one might make a long prayer, enumerating with many 
words all the various things it includes. For instance, to 
pray God to give us food and drink, clothing, house and 
home and a sound body; to cause the grain and fruits of 
the field to grow and flourish; to help us to manage our 
home affairs properly, and to give and preserve to us godly 
wives and pious children and servants; to cause our labor, 
our trade or whatever we do, to prosper and succeed ; to give 
us faithful neighbors and good friends, and the like. Again, 
to ask God to endow emperors, kings, and all authorities, 
especially our own princes, counselors, magistrates and offi- 
cers, with wisdom, strength and ability to govern us well 
and to triumph over the Turks and all our enemies ; to give 
to their subjects and the people at large obedience, peace 
and unity among themselves. Also to guard us from every- 
thing that may injure our bodies or our means of subsist- 
ence ; from tempests, hail, fire and flood ; from poison, pesti- 
lence and plague; from war and bloodshed, famine, savage 
beasts, wicked people, and other things. It is well to im- 
press upon the people in general that these and like things 
must be given by God, and must be subjects of prayer 
with us. 

200. But this petition is especially directed against our 
supreme foe, the devil. For his only thought and desire is 
to take from us or injure all that we have received from 
God ; and he is not satisfied to injure and overthrow spiritual 
order, so that he may lead souls astray and bring them un- 
der his power, but he also hinders and defeats the establish- 
ment of any kind of government or honorable and peaceful 
relations upon earth. Hence he causes endless contentions, 
murders, rebellions and wars; also, tempests and hail to 
destroy the crops and the cattle; he poisons the air, and 
does like deeds. In short, it is painful to him that anyone 
receives a piece of bread from God and enjoys it in peace. 



LUTHER'S LARGE CATECHISM. 149 



and if it were in his power, and God, through our prayers, 
did not restrain him, we should verily not have a stalk in 
the field nor a penny in the house, yea, not even our life for 
an hour; especially those who keep God's Word and en- 
deavor to be Christians. 

201. Notice, God wishes thus to show us how he sympa- 
thizes with us in all our need, and how he faithfully provides 
for our daily existence. Although he gives and provides 
so bountifully, even for the godless and rogues, yet it is his 
pleasure that we pray for these blessings and thus learn to 
acknowledge that we receive them from his hand and there- 
in experience his fatherly goodness toward us. For where 
he withdraws his hand nothing can attain to prosperity and 
permanence, as we daily observe and experience to our sat- 
isfaction. What a plague base money alone has become 
in the world, an evil aggravated by those who, in the ordi- 
nary sphere of commerce, barter and labor, grieve the poor 
with their oppression and exactions, thus depriving them of 
their daily, bread. Against this we have no redress; but, 
as for themselves, let them beware lest they lose the prayer 
we have in common, and let them take care that this part of 
the Lord's Prayer be not made their foe. 

Readings in Luther and the Bible on the Fourth Petiton. 

I. Our Daily Bread. All that belongs to the wants and sup- 
port of the body, such as meat, drink, etc. God's care for us. 
Vol. 14, 102, the birds and lilies. Vol. 13, 131-167, Peter's 
draught of fishes, or faith and temporal blessings. Vol. 13, 
202-233, 4,000 fed. Vol. 13, 291, meaning of mammon. Vol. 
on Peter's Epistles, 300, Cast our care on God. Genesis Vol. 
1, 322, "sweat of thy face." 2 Thes 3, 11-12. Gen. 31, §17-22. 
Deut 7, §4-22. Psalms of Ascent, especially the 127. Ps 23; 
121, 1-2; 104, 13-14. 

II. This Day. We should be content with little each day 
and not be anxious about the future (1 Tim 6, 6-8; Prov 30, 
7-9; Mt 6, 34). 

III. "Give" us. We feel it must be given. Before God we 
are mere beggars (1 Cor 4, 7; Ps 145, 15-16; 127, 1-2). 

IV. God gives daily bread indeed without our prayer even 
to all the wicked (Mt 5, 45; Ps 17, 14; 73, 12; Lk 16, 25; Jer 
5, 23-24). 

V. But we pray that he would lead us to acknowledge and 
receive our daily bread with thanksgiving. The right use of 
temporal blessings. The explanation of Ps 112; 2 Cor 3, 5; 
Ps 50, 23; Lk 17, 17-18; Ps 128, 1-2; 1 Tim 4, 3-5; Ps 132, 15; 
37, 25; 33, 18-19. 



150 LUTHER ON CHRISTIAN EDUCATION. 

VI. Give "us." Thus we are reminded that we are praying 
for all others in need (Ps 145, 15-16). 

VII. Christ gave thanks for daily bread (Jn 6, 11; Mt 14, 19). 

THE FIFTH PETITION. 

"And forgive us our debts, as we also have forgiven 
our debtors." 

202. This petition refers to the poverty and wretchedness 
of our lives. Although we have God's Word and believe and 
do God's will and submit to it, and though we are nourished 
by God's gifts and blessings, our lives are not free from sin. 
We daily stumble and transgress, because we live in a 
world of people who sorely vex us and give occasion for im- 
patience, anger, revenge and the like. Besides, the devil is 
after us ; he attacks on all sides, and fights as we have heard 
against all the foregoing petitions and so it is not possible 
always to stand firm in such a constant conflict. Hence, 
here again there is great need to pray and cry: Dear- 
Father, forgive us our debts. Not that he does not forgive 
sins without our prayers, and before we pray, for he gave us 
the Gospel, in which there is nothing but forgiveness, before 
we prayed for it or ever thought of it. But the point here 
is for us to recognize and accept this forgiveness. For 
the flesh in which we daily live is so constituted that it 
neither trusts nor believes in God, and is ever stirred by 
evil lusts and wicked desires, causing us to sin daily in 
word and deed by omission and commission. Thus our 
consciences become restless, fear God's wrath and dis- 
pleasure, and lose the comfort and confidence the Gospel in- 
spires; therefore, it is necessary for us to reassure our con- 
sciences by constantly turning to this petition for comfort. 

203. The eflFect of this should be to break our pride and 
keep us humble. When one boasts his piety and despises 
others, God will bring him to his own, if he will examine 
himself and set this petition before his eyes. He will come 
to the conclusion that he is no better than others, that there 
is no strutting before God; and thus he will rejoice in the 
opening of the way to forgiveness. Let no one think that 



LUTHER*S LARGE CATECHISM. 151 

he ever will be above the need of forgiveness in this life. 
In short, unless God unceasingly forgives, we are lost. 

204. Hence this petition is really an appeal to God not 
to regard and punish our sins, as we daily deserve, but to 
deal graciously with us and forgive as he has promised, and 
thus grant us cheerful and bold consciences to stand before 
him and pray. For where the heart is not right with God 
and does not obtain such confidence, it will never venture 
to pray. But such confidence and a joyful heart can never 
be ours until we have assurance that our sins are forgiven. 

205. It is a necessary and yet a very comforting clause 
that is added : "As we also forgive our debtors." God has 
promised us assurance of complete forgiveness and re- 
mission of sins ; yet only so far as we forgive our neighbor. 
Inasmuch as we daily sin greatly against God, and he for- 
gives all through grace, we must constantly forgive our 
neighbor who does us harm, violence and injustice and bears 
us malice, etc. If you do not forgive, think not that God 
will forgive you, but if you forgive, you have in that for- 
giveness the comfort and assurance that you are pardoned 
in heaven. Not because you forgave others; for God for- 
gives freely and gratuitously, out of pure grace, because 
he promised it, as the Gospel teaches; but that you may 
be strengthened and assured by such earnest of forgiveness 
in addition to the promise agreeing with this prayer : "For- 
give and ye shall be forgiven," Lk 6, 37. Hence Christ re- 
peats the promise after the Lord's Prayer and says, "For 
if ye forgive men their trespasses, your heavenly Father will 
also forgive you," etc., Mt 6, 14. 

206. This token, therefore, is attached to the petition 
to remind us when we pray, of the promise and to make us 
plead: Dear Father, I come and pray thee to forgive me; 
not because I can make satisfaction or merit anything by my 
works, but because thou hast promised and set thy seal to 
the promise, making it as certain as an absolution spoken by 
thyself. For everything that Baptism and the Lord's Sup- 
per can effect — ^which are appointed as outward tokens — ^this 
sign can also effect in strengthening our consciences and 



152 LUTHER ON CHRISTIAN EDUCATION. 

making us happy. And another reason it has been appointed 
is that it is something which we may make use of and have 
with us at all times. 

Readings in Luther and the Bible on the Fifth Petition. 

I. And forgive us "our debts." The word "and" indicates 
original sin is not meant, but the daily sins connected with the 
preceding four petitions, profaning God's name, hindering the 
coming of his kingdom, placing our sinful will against God's 
holy will, and our ingratitude for daily bread. Hence we pray 
that our Father in heaven would not look upon our sins, nor, 
on account of them, deny our prayer; for (1) we are not 
worthy of anything we ask (2) neither have we deserved it; 
(3) we sin much every day and amass a great debt to God v/e 
can never repay, (4) hence we deserve that God should deny 
our prayer and send us nothing but punishment. Church and 
House Postils for the 4 and 6 Sundays after Trinity. Genesis 
8, §56-66; 37, §213-2a4; 42, §165-177; 229-242; 43, §135-142; 50, 
§25-36. Table Talk on Sin, Chapter 9. Lk 17, 10; Ps 19, 12; 
130, 3; 1 Jn 1, 8; 2 Chron 12, 12; Gen 4, 13; 18, 23-33; Ex 32, 
11-13; Judges 10, 10-17; Mt 18, 23-27; Ps 40, 12; Acts 16, 30-31; 
Ezek 18, 20. 

II. Forgive us. Grant us through grace all that we ask of 
thee. See third article of the Creed on forgiveness of sins. 
The need of daily repentance and spiritual cleansing. Sorrow 
for sin. Vol. 13, 339, §5-16; 358, §23-46, the Publican. Ps 
51, 19; Jer 3, 12-13; Is 38, 15; Mt 3, 18; Mk 1, 14-15; Acts 2, 38; 
Rom 12, 2; 2 Cor 7, 10; Is 66, 2; Joel 2, 12-13; Acts 16, 30-31; 
Mt 21, 32; Acts 20, 21. See 2 article of the Creed on faith. 
Sermon on the Festival of Mary's Purification. Dan 9, 18. 

III. Christian brotherly forgiveness of our neighbor. And 
we on our part will heartily forgive and readily do good to 
those who sin against us. Writings on this petition. Vol. 13, 
58. Gospel and House Postils, 22 Sun. after Trin. Epistle 
Postil, 2 Sun. in Advent. First 22 Psalms, Ps 19, 12; Col 
3, 13; Mt 5, 43-45; 5, 23-24; 6, 14-15; 18, 21-22; Gen 13, 
8-9; 14, 14-16; 32, 10; 33, 1-4; Judges 15, 5-7; Mt 26, 51; Lk 23, 
34; Acts 7, 59; 2 Tim 4, 16. Num 12, 13; 1 Sam 24; 26; 2 Sam 
19, 22-23; Lk 17, 10; Mk 11, 25; Rom 12, 19-21.— See References 
on Gentleness and Patience of the Fifth Commandment. 

Pray for the forgiveness of your sins. 

THE SIXTH PETITION. 
"And lead us not into temptation." 
207. We have now heard enough of the trouble and ef- 
fort required to receive and keep all for which we pray, and 
of the infirmities and struggles that accompany such effort. 
Moreover, although we have obtained forgiveness and a 
good conscience, and are wholly absolved, yet such is life 
that one stands today and falls tomorrow. Therefore, al- 
though we be godly and have a good conscience toward 



i 



LUTHER'S LARGE CATECHISM. 153 

God, yet we must ever pray that he suffer us not to re- 
lapse, and to yield to trials and temptations. Temptation, 
or as our Saxons of old called it, Bekorung (allurement), 
is of three kinds : of the flesh, of the world, and of the devil. 
We dwell in the flesh, and the old Adam is always astir in 
us. He exerts himself and daily incites us to unchastity, in- 
dolence, gluttony and drunkenness, to avarice and deceit, to 
acts of fraud and deception against our neighbor; in fact, 
to all kinds of evil lust inborn in us and aroused by the 
companionship and example of others, and by what we hear 
and see, things which injure and inflame an innocent heart. 

208. Then comes the world with word and deed to of- 
fend and drive us to anger and impatience. In short, there 
is in it nothing but hate and jealousy, enmity, violence and 
injustice, unfaithfulness, vengeance, cursing, railing, slan- 
der, pride and arrogance, with fondness for luxury, honor, 
fame and power ; where no one wishes to be least, but every 
one desires to sit at the head and to be seen before all men. 
And in addition to these comes the devil, who worries and 
harasses us on all sides, but especially occupies himself with 
things pertaining to the conscience and spiritual matters. 
His main object is to lead us to ignore and utterly cast 
away both God's Word and works, to tear from us faith, 
hope and love, and to bring us into unbelief, false confidence 
and obstinacy; or else to drive us into despair, atheism, 
blasphemy and innumerable other shocking sins. Now, 
these are indeed snares and nets ; yea, the actual fiery darts 
which, not flesh and blood, but the devil, shoots in the 
most venomous form into our hearts. 

209. Great and grievous indeed are the perils and tempta- 
tions every Christian must bear, grievous even if each 
temptation come alone. Being, throughout this troublous 
life, harassed, hounded and driven from all sides, we are 
constrained every hour to plead and to cry that God may 
not permit us to become indolent and weary, and to re- 
lapse into sin, disgrace and unbelief. Otherwise it is im- 
possible to overcome the most insignificant trial. 

210. When God gives us power and strength to resist 



154 LUTHER ON CHRISTIAN EDUCATION. 

temptation, even though it be not removed, that is "leading 
us not into temptation." Since we live in the flesh, and 
have the devil prowling about us, no one can escape temp- 
tations and allurements. It cannot be otherwise than that 
we must suffer temptations, yea, be entangled in them ; but 
here we pray that we may not fall into and be overwhelmed 
by them. There is a great difference, then, between experi- 
encing temptation and yielding to it — saying yes to it. We 
all must experience it, though not to the same degree ; some 
have more and stronger temptations than others. For in- 
stance, the young are tempted especially by the flesh, while 
older people are tempted by the world. Others, who are 
occupied with spiritual -things — that is, strong Christians — 
are tempted by the devil. But no one can be harmed by 
the mere feeling of temptation so long as it is against our 
will and we prefer to be rid of it. If we did not feel it, it 
could not be called a temptation. But to consent to it is to 
give it loose rein and neither resist it nor pray for help 
against it. 

211. Hence, we Christians must be armed for temptation 
and expect incessant attacks ; then no one will go ahead se- 
curely and heedlessly as if the devil were far from him, but 
will at all times expect his attacks and resist his blows. 
For though I now be chaste, patient and gentle, and stand 
firm in faith, the devil shall yet, this hour, send into my 
heart such an arrow that I scarce can stand. For he is a 
foe that never desists nor wearies ; when one temptation is 
discontinued, others and new ones always arise. At such 
times our only help or comfort is to take refuge in the 
Lord's Prayer and appeal to God from our hearts, saying: 
Dear Father, thou hast bidden me to pray ; let me not fall 
through temptation. Thus you will see the temptation 
weaken and finally be overcome ; whereas if you venture to 
help yourself with your own thoughts and counsel, you will 
only make the matter worse and give the devil more chance. 
For he has a serpent's head, and wherever it finds an open- 
ing into which to pry, his whole body wriggles in after it, 
unimpeded. But prayer can restrain and repel him. 



LUTHER*S LARGE CATECHISM. 155 

Readings in Luther and the Bible on the Sixth Petition. 

In the fifth petition we looked into the past; in this petition 
we look into the present and future, so full of perils for our 
Christian faith and life. 

I. God indeed tempts no one to evil. Man is tempted by 
his own lust (Jas 1, 12-15). Satan tempts us (Lk 8, 12). Vol. 
on Peter's Epistles, 195, 303. Jn 13, 2; Mt 27, 3-5; 1 Chron 22, 
1 ; Jas 4, 7. See first article of the Creed, evil angels. Genesis. 
Vol. 1, 224-254. Man's Fall. Satan desired to sift Peter (Lk 
22, 31-32). Gen 3, 1-5; Mt 4, 3; Job 1, 8-12; 2, 3-6; Lk 22, 3; Jn 
13, 2, Judas. The wc Id tempts us. Prov 1, 10; Mt 18, 6-7; Jas 
4, 4; 2 Tim 4, 10; 1 T i 6, 9-10; Jn 15, 19; Mt 26, 69 ff. See Sixth 
Commandment. People are tempted by one another. Adam by 
Eve, Gen 3, 6; Joseph by Potiphar's wife. Gen 39, 7-12; Israel 
by Moab, Num 25, 1-3; Job by his wife. Job 2, 9; Christ by the 
Pharisees, Mt 22, 15; the Corinthians by unbelievers, 1 Cor 
15, 33; 1 Kings 21, 7. 

II. But we pra^ in this petition that God would guard and 
keep us, that the evil, the world and our flesh may not de- 
ceive us nor lead uS into misbelief, despair and other shameful 
sin and vice. Temptation of Christ and his Believers. Vol. 11, 
137. Gen. 22, §2-31. Epistle and House Postils, 1 Sun. in Lent. 
Spiritual Trials and Comfort. Vol. 11, 150, §4-9. Vol. 12, 3 
Sermons for 3 Sun. after Easter; 2 Sermons for Sun. after 
Christ's Ascension, and 3 Sermons for Pentecost. House Postil 
for same days. Genesis 15, §1-51; 21, §146-167; 22, §2-31; §144-154; 
26, §134-163; 32, §58-61; 42, §32-71; 45, §95-117. First 22 Psalms, 
Vol. 1, Ps 6, 1-11. Vol. 11, 166, 5,000 Fed; Jn 17, 16, Christ 
prayed that we might be kept from evil; Eph 6, 16. See the 
third article of the Creed on faith. 

III. And, though we be thus tempted, that we may still in 
the end overcome and hold the victory. Watch and pray that 
ye enter not into temptation, Mt 26, 41. If ye gain the whole 
world, Mt 16, 26. Let him who standeth take heed, 1 Cor 10, 
12. Whatever is born of God overcometh the world, 1 Jn 5, 4. 
God knows how to deliver the godly, 2 Pet 2, 9. 

God permits us to be tried for our good. Through his com- 
mands and directions. Adam and Eve, Gen 2, lfe-17; Abraham, 
Gen 22, 1-12; the Israelites, Ex 16, 4-5; 20, 20. By kindness or 
misfortune, the Israelites, Deut 8, 2-16; Canaanite woman, Mt 
15, 21-22. Through opportunities for good or evil, Deut 13, 
1-3; Judges 2, 21-22; 2 Chron 32, 31, Hezekiah. Rev 3, 10; 1 
Cor 10, 13; Mt 26, 41; 1 Tim 6, 12. 

God began this warfare against Satan and evil, and he will 
end it. He provides the armor for us. Sermon on Eph 6, 10 ff. 
Epistle Sermon for 3 Sun. after Trin., §43 ff. Psalms of As- 
cents, Ps 130, Hope in God's forgiving love. Scripture pas- 
sages selected by Luther for his comfort in his great trials, 
1530. Luther's Letters of Comfort (Trostschriften) addressed 
to persons in temptations and trials. 

THE SEVENTH AND LAST PETITION. 

"But deliver us from evil (the evil one). Amen." 

212. In the Greek text this petition reads: Deliver, or 

preserve, us from the evil one, or the malicious one. Ap- 



156 LUTHER ON CHRISTIAN EDUCATION. 

parently it refers to the devil as the sum of all evil, as if 
the entire substance of our prayer should be directed against 
our arch-enemy. He it is who opposes all we pray for: 
God's name or honor, God's kingdom and will, our daily 
bread, a clear and joyful conscience, and like blessings. 
Therefore, finally we sum it all up and say: Dear Father, 
help that we may be free from all this misery. But none 
the less the short petition includes all the evil we experience 
in the devil's kingdom — poverty, shame, death; in short, all 
wretched misery and heartache, of which there is an infinite 
amount on earth. The devil, because he is not only a liar, 
but also a murderer (Jn 8, 44), unceasingly seeks to take 
our lives and wreaks his- anger on us whenever he can cause 
us bodily harm or injury. He breaks the neck of many a 
one and drives others into insanity ; some he drowns, many 
he hounds into suicide and other shocking crimes. There- 
fore, the one thing we have to do on earth is to pray against 
this arch-enemy. For if God did not support us we would 
not be secure before him one hour. 

213. From this you will see again how God wants us to 
pray to him for everything that affects our temporal wel- 
fare, and desires that we should seek and expect help 
from no one but him. And this petition God has placed last ; 
because if we are to be guarded and freed from all evil, his 
name must first be hallowed in us, his kingdom be in us 
and his will be done by us. Then he will finally preserve us 
from sin and shame, and from everything else that harms 
or injures. 

214. Thus God has briefly placed before us all the neces- 
sities that may ever beset us, so preventing our ever having 
an excuse for not praying. But the efficacy of prayer con- 
sists in our learning also to say "Amen" to it — that is, not 
to doubt that our prayer surely shall be heard and ful- 
filled. For prayer is simply the word of undoubting faith, 
which does not pray at a venture; which knows that God 
does not lie to it, since he has promised to grant its requests. 
Where this faith is not, there can be no true prayer. There- 
fore, they labor under a pernicious delusion who so pray 



HI 



LUTHER'S LARGE CATECHISM. 157 

that they dare not from their hearts say yes to their prayer 
and conclude with certainty that God will answer them; 
who remain in doubt and say : How can I be so bold as to 
presume that God hears my prayer? Am I not still a 
miserable sinner? And so on. 

215. The reason they so doubt is that they do not have 
regard for God's promise, but for their own works and 
worthiness, and thus despise God and charge him with ly- 
ing; therefore they receive nothing, as St. James says: 
"Let him ask in faith, nothing doubting ; for he that doubt- 
eth is like the surge of the sea driven by the wind and tossed. 
For let not that man think that he shall receive anything 
of the Lord,'' James 1, 6-7. Behold how intensely God is 
concerned that we be confident that our praying is not in 
vain and that we in no way lightly esteem our prayers. 

Readings in Luther and the Bible on the Seventh Petition. 

I. We pray in this petition, as the sum of all, that our 
Father in heaven would deliver us from all manner of evil. 
(1) In body, as sickness, infirmities, suffering, hunger, thirst 
and all evils afflicting the body. (2) In soul, everything that 
harms the soul, as the devil's wickedness, sin, an evil con- 
science, unbelief, impenitence, sadness, fear and eternal con- 
demnation. (3) In property, poverty and all damage and loss 
by fire, water, storm, theft, etc. (4) In honor, as falsehood, 
slander, evil reports and mistrust, that bring us into disgrace 
and shame. Our Saviour endured these four evils for us. We 
should for his sake. The cross and suffering of a true Chris- 
tian. Sermon of 1522. A Christian should bear every cross 
with patience. Vol. 12, 130. Epistle sermon, 2 Sun. after 
Easter. House Postil, 3 Sun. after Easter; 4 Sun. after Epiph. 
First 22 Psalms, Ps 4; Gen 37, §157-175; 41, §3-13; 45, §8-37. 
Book of Com.fort for all seasons of adversity. First 22 Psalms, 
Ps 5, §170-260. Vol. 12, 248, §9 ff. Epistle Postil, 2 Sun. after 
Easter. 2 Sermon, 4 Sun. after Trin. House Postil, Sunday 
after Christ's Ascension, §17 ff. Luther's many letters of 
comfort (Trostbriefen) to those who were persecuted for the 
Word's sake. Job 5, 19; Ps 91, 14-16; 68, 20-21; 2 Cor 4, 17-18, 

II. And at last, when the hour of death shall come, that God 
may grant us a blessed end. Gen 23, §10-22, the death of the 
patriarchs. Psalm 90. Sermon on the Preparation for Death 
(1519) in this volume. Whether a Person should flee from 
Death, 1527. Sermon, that citizens should not flee from the 
plague, 1539. Letters to those visited by death. Lk 2, 29-32; 
Rom 7, 24; 2 Cor 5, 8; Phil 1, 23-24; 1 Kings 19, 4; Rev 21, 4. 

III. And graciously take us from this vale of sorrow to 
himself in heaven. Acts 14, 22; 2 Tim 4, 18. Take "us," 1 Cor 
12, 26, if one member suffers. Rom 12, 15; Gen 4, 9. Examples 
from Bible History: Hezekiah, 2 Chron 32, 1-24; Manasseh, 
2 Chron 33, 12-13; Paul, Acts 14, 19-21; Christ, Mt 26, 39-41, 



i 



FOURTH PART. 

Sacrament of Baptism^ 

216. We have now finished the explanation of the three 
chief parts of our common Christian doctrine. It remains for 
us to speak of our two sacraments, instituted by Christ, in 
which every Christian should have at least some short ele- 
mentary instruction, because, without the sacraments, no 
one can be a Christian, although unfortunately nothing has 
hitherto been taught about them. We will first take up 
baptism, the sacrament through which we become members 
of the Christian communion. That it may be clearly un- 
derstood, we will treat it in systematic order, and confine 
ourselves only to that which it is necessary for us to know. 
We will leave it to the learned to show how it is to be main- 
tained and defended against heretics and sectarians. 

217. First, it is of the greatest importance for us to be 
well acquainted with the words upon which baptism is 
founded, and to which is related all that we have to say 
about it — Christ's own words at the close of the Gospel by 
Matthew: 

"Go ye, therefore, and make disciples of all the na- 
tions, baptizing them into the name of the Father and 
of the Son and of the Holy Spirit." Mt 28, 19. 
Likewise at the close of the Gospel by Mark : 

"He that believeth and is baptized shall be saved ; but 
he that disbelieveth shall be condemned." Mk 16, 16. 

218. Observe first, that these words contain God's com- 
mand and ordinance; we should not doubt, then, that bap- 
tism is of divine origin, and was not devised and invented by 
men. As truly as I can affirm that the Ten Commandments, 

158 



LUTHER'S LARGE CATECHISM. 159 

the Creed, and the Lord's Prayer are not spun from man's 
imagination, but revealed and given by God himself, so can 
I, likewise, boast that baptism is no human plaything, but is 
instituted by God himself ; and, moreover, it is solemnly and 
strictly commanded that we be baptized or we shall not be 
saved. We are then not to regard it a trivial matter, as the 
putting on of a new scarlet garment. It is of the greatest im- 
portance that we recognize baptism in its excellent, glorious 
and exalted character. For it is the cause of the most of our 
contentions and battles; the world is full of sects exclaim- 
ing that baptism is merely an outward form and that out- 
ward forms are of no use. But whether it be an outward 
form or not, here stand the Word and command of God, 
which have instituted, established and confirmed baptism. 
Whatever God institutes and commands cannot be useless; 
it is most precious, even if in appearance it is not worth a 
straw. If, heretofore, we considered it a great thing when 
the pope dispensed indulgences with his letters and bulls, 
and consecrated altars or churches only by virtue of his 
letters and seal, then surely we should esteem baptism in- 
finitely greater and more precious, because God has com- 
manded it, and, more, it is performed in his name; for the 
words read, "Go ye and baptize," not in your own, but in 
God's name. 

219. To be baptized into God's name is to be baptized, 
not by man, but by God himself. Therefore, even though it 
be performed by human hands, it is, nevertheless, verily 
God's own act. From this fact, every person may readily 
conclude that it is of much more value than the work of any 
man or saint. For what work can man perform that is 
greater than God's work? 

But here the devil labors to blind us by false appearances 
and to lead us from God's work to our own. For the works 
done by a Carthusian monk present a much finer appear- 
ance, and we all are inclined to ascribe undue importance to 
our dwn works and performances. But the Scriptures teach 
that though we piled together all the works of all the 
monks, however precious and dazzling they might appear. 



160 LUTHER ON CHRISTIAN EDUCATION. ' 

they would not have the value of a straw in comparison to 
God's works. Why? Because the person performing the 
act is nobler and better. 

Our position must be that the man is not ennobled by the 
works, but the works are ennobled by the man. Our insane 
reason, however, will not listen to this, and because baptism 
does not shine like the works we do, it is considered of no 
value. 

220. Thus the ground is cleared for a proper conception 
of baptism, and the question. What is baptism? you will an- ^ 
swer as follows: It is not simply common water, but the 
water comprehended in God's Word and commandment, 
and sanctified by them'. It is none other than the water of 
God, a divine water ; not because the water in itself is better 
than other water, but because the Word and commandment 
of God are connected with it. Therefore, it is simply rank 
wickedness and devilish blasphemy when these new spirits 
mock at baptism, ignore the divine Word and institution, 
and, separating God's Word and ordinance from the water, 
look upon it only as water dipped from a spring and contend 
with blatant mouths. How shall a handful of water save the 
soul? Yes, dear friend, who does not know that upon such 
a separation water is water? But how dare you thus inter- 
fere with God's ordinance, and sunder from it its most pre- 
cious jewel in which God has set it, and from which he will 
not have his ordinance separated? For the substantial part 
in the water is God's Word, or command, and God's name, 
a treasure greater and nobler than heaven and earth. 

221. Note, now, the distinction between baptismal water 
and all other water. The virtue of the former is not inher- 
ent, but based upon the nobler elements added : God makes 
it the bearer of his own glory, and links it to his power and 
authority. Hence, it is not simply natural water, but a di- 
vine, heavenly, holy and blessed water, and whatever else 
can be said in its praise. All because of the Word, which 
is a heavenly, holy Word, that no one can sufficiently extol ; 
for all that is of God it contains and conveys. From the 
Word baptism receives the character and name of a sacra- 



LUTHER'S LARGE CATECHISM. 161 

ment; as St. Augustine taught: "Accedat verbum ad ele- 
mentum, et fit sacramentum," which means that when the 
Word is joined to the element, or earthly constituent, the re- 
sult is a sacrament, that is, a holy, divine thing and sign. 

222. Therefore, we constantly teach that the sacraments 
and all external things which God has ordained and estab- 
lished are not to be estimated according to the gross out- 
ward form — as we see only the shell of the nut — ^but as that 
in which God's Word is enclosed. We speak in the same 
manner of the estates of father and of mother, and of tem- 
poral authority. When we consider the persons in these 
estates with reference to their features, their skin and hair, 
their flesh and bones, they resemble the Turks and heathen. 

vOne might flatly say: Why should I think more of them 
than of others? But when we take into consideration the 
commandment, "Honor thy father and thy mother," I see 

! quite another person, one adorned and robed in the majesty 
and glory of God. The commandment, I say, is the golden 
chain about his neck, yea, the crown upon his head, which 

! shows me how and why I should honor this particular flesh 
and blood. 

In like manner, and even more, you should honor baptism 
and value it for the sake of the Word ; God himself honored 
it by word and deed, and confirmed it by miracles from 
heaven. Do you think it was a trivial thing that the heavens 
opened when Christ allowed himself to be baptized, and the 
Holy Spirit visibly descended, and everything manifested 
divine glory and majesty? Mt 3, 16. 

Therefore, I admonish that these two, the Word and the 
water, be by no means disunited and considered separately. 

iFor when the Word is taken away, the water is no different 

I from that which the servant uses for cooking purposes; 

[baptism under that condition might be called a bath-keeper's 
baptism. But when the Word is present according to God's 
ordinance, baptism is a sacrament and it is called Christ's 
baptism. This is the first part — the nature and dignity of 
the holy sacrament of baptism. 

223. In the second place, since we now know what bap- 



162 LUTHER ON CHRISTIAN EDUCATION. 

tism is and how we are to estimate it, we must also learn 
why and for what purpose it was instituted ; that is, what it 
avails, what it confers and effects. And this cannot be 
learned in a better way than by the words Christ cited 
above : "He that believeth and is baptized shall be saved/' 
Mk 16, 16. Therefore, expressed in the simplest form, the 
power, the effect, the benefit, the fruit and the purpose of 
baptism is to save. No one is baptized that he may become a 
prince, but, as the words declare, that he may be saved. 
But to be saved, we know very well, is to be delivered from 
sin, death, and Satan, and to enter Christ's kingdom and 
live forever with him. 

Here you have another argument for the high esteem 
and honor in which baptism ought to be held. It is found 
in the inestimable treasure obtained therein. And that 
shows that more is there than ordinary water. Ordi- 
nary water cannot have such effect, but God's Word has, 
and the name of God, which is present. As has been ex- 
plained before, God's name is in it. Where God's name is, 
there must also be life and salvation, and it is rightly called 
a divine, blessed, bountiful and gracious water ; for through 
the Word, baptism receives the power to become the wash- 
ing of regeneration, as St. Paul calls it in Titus 3, 5. 

224. But when our wiseacres, the new spirits, declare 
that faith alone saves us, and that works and outward 
things effect nothing to this end, our answer is that assur- 
edly nothing in us effects salvation but faith, as we shall 
hear later. But these blind leaders are unwilling to see that 
faith must have something to believe — something to which 
it may cling and upon which it may plant its feet and take 
root. Thus faith clings to the water and believes it to be 
baptism which effects pure salvation and life, not through 
the water, as has been sufficiently stated, but through the 
fact that the Word and institution of God are embodied 
in it and God's name is joined to it. Now, when I believe 
this, what else does it mean but to believe in God himself, 
who has planted his Word in the outward object and places 
it before us, so that we may seize the treasure it contains. 



LUTHER'S LARGE CATECHISM. 163 

225. But these new spirits are so foolish as to separate 
faith from the object to which it is attached and bound. 
Faith must have such a thing as an external object, which 
can be perceived and grasped by the senses, thus establish- 
ing a way to the heart. The very Gospel comes by the ex- 
ternal method of an oral proclamation. In fact, whatever 
God effects in us, he does through external ordinances. 
The place where the Word of God sounds, the aim which it 
has in view, the medium of expression he selects, should 
arrest the eyes of faith and be objects to which it clings. 
We have here the words: "He that believeth and is bap- 
tized shall be saved." To what do they refer but to baptism, 
that is to "the water" comprehended in God's ordinance? 
Hence, it follows that he who rejects baptism, rejects God's 
Word, and faith, and Christ who directs us, and binds us, to 
baptism. 

225. In the third place, having seen the wonderful benefit 
and great power of baptism, let us notice further who re- 
ceives it, what baptism offers and how it benefits us. This 
also is most clearly and beautifully expressed in these 
same words: "He that believeth and is baptized shall be 
saved;" that is, faith alone makes one worthy profitably to 
receive this saving, divine water. Inasmuch as the blessing 
is proffered and conveyed in the words which are connected 
with the water and in union with it, it can be received only 
on condition that we heartily believe it. Without faith 
baptism avails nothing, although it is in itself a divine, in- 
estimable treasure. Therefore, the few words, "He that 
believeth," are so pregnant that they exclude and fling back 
all works that we may do with the view of thereby obtain- 
ing and meriting salvation. For it is decreed that whatever 
is not of faith can neither contribute nor receive anything 
whatever. But if they say, as they are wont to do : Baptism 
itself is a work, and you say that works avail nothing for 
salvation ; where then is faith? You must answer : Yes, our 
works truly avail nothing for salvation, but baptism is not 
our work, it is the work of God (for you will, as said, make a 
wide distinction between Christ's baptism and a bath-keep- 



164 LUTHER ON CHRISTIAN EDUCATION. 

er's baptism) ; what God does is salutary and necessary for 
salvation ; it does not exclude but demands faith, for without 
faith we could not lay hold of it. For in the mere fact that 
you allow the water to be poured over you, you have not so 
received nor retained baptism that it is a blessing to you. 
But you receive the blessing if you submit to it as a divine 
injunction and ordinance, so that, baptized in the name of 
God, the salvation promised in the water may be yours. 
This it is not within the reach of hand or body to attain ; the 
heart must believe it. 

227. Thus you clearly see baptism is no work which we 
do, but a treasure which God gives us and of which faith lays 
hold; just as our Lord' Jesus Christ upon the cross is not a 
work but a treasure comprehended and offered in the Word 
and received by faith. Therefore, they do us an injustice 
who cry out against us as if in our preaching we opposed 
faith, for we are always urging it as so necessary that with- 
out it nothing can be received or enjoyed. 

228. Thus we have considered the three parts of this 
sacrament which must be understood; especially that it is 
God's ordinance and is to be held in all honor. This alone 
should be sufficient motive for its observance, even though 
baptism were altogether an external matter. This is like- 
wise true of the commandment, Thou shalt honor thy father 
and thy mother. While it refers only to human flesh and 
blood, we view this flesh and blood as comprehended in 
God's command, and on account of this divine command 
what is mere flesh and blood has received the names of 
father and mother. Just so if we had nothing but the words 
— "Go and baptize," we were still bound to receive and 
obey them as an ordinance of God. Now, we have not only 
God's commandment and injunction, but also his promise, 
therefore it is even more glorious than anything else 
God has commanded and ordained ; in short, it is so full of 
comfort and grace that heaven and earth cannot fully grasp 
it. But it requires special ability to believe this; for the 
treasure is not wanting, but we lack the power to grasp and 
firmly hold it. 



LUTHER'S LARGE CATECHISM. 165 

229. Hence every Christian has enough in baptism to 
study and practice all his life. For he must always take 
heed to believe firmly what baptism promises and brings 
him — victory over the devil and death, forgiveness of sins, 
God's grace, the complete Christ and the Holy Spirit with 
his gifts. In short, the blessings of baptism are so tran- 
scendently great that if our timid nature considered them 
it might well doubt whether it could all be true. Suppose 
there were a physician possessed of the power of quickening 
the dead to perpetual life. Can you not imagine a perfect 
deluge of money coming upon him from the world, so that 
the poor could not approach for the pressure of the rich? 
Now, here in baptism there is brought gratuitously before 
everyone's door just such a priceless remedy, which swal- 
lows up death and saves the lives of all men. 

230. To view and use baptism aright we must let it be- 
come to us a source of strength and comfort when sin and 
conscience oppress us. Then you may say : It is a fact that 
I am baptized, but, being baptized, I have the promise that 
I shall be saved and obtain eternal life for both soul and 
body. For this reason, two things take place in baptism: 
water is poured upon our bodies, which can perceive nothing 
but the water; and the Word is spoken to the soul, that 
the soul may have its share also. Now, as water and Word 
constitute one baptism, so shall both body and soul be saved 
and live forever : the soul through the Word, in which it be- 
lieves; but the body because it is united with the soul and 
grasps baptism in such a manner as it may. Hence, no 
greater jewel can adorn our body or soul than baptism; 
for through it perfect holiness and salvation become acces- 
sible to us, which are otherwise beyond the reach of man's 
life and energy. We have now said enough on the nature, 
benefits and use of baptism ; as much as is of service for the 
present. 

INFANT BAPTISM. 

231. A question arises here with which the devil and 
his band confuse the world; the question of the baptism of 
infants, whether they also have faith and can properly be 



166 LUTHER ON CHRISTIAN EDUCATION. 

baptized? To this we reply in brief: Let the simple and 
unlearned dismiss this question from their minds and refer 
it to those posted on the subject. But if you must answer, 
then say: That the baptism of infants is pleasing to 
Christ his own work demonstrates. He has sanctified many 
of those who had received this baptism, and today not a few 
can be found whose doctrine and life attest the indwelling 
of the Holy Spirit. We also, by the grace of God, have re- 
ceived the power of interpreting the Scriptures and of know- 
ing Christ, which is not possible without the Holy Spirit. 
Now if God did not approve infant baptism he would not 
have given to any of these the Holy Spirit, not even in the 
smallest measure. In short, from time immemorial to this 
day, no one on earth could have been a Christian. Now, 
since God has confirmed baptism through the gift of his 
Holy Spirit, as is plainly evident in some of the fathers — 
St. Bernard, Gerson, John Huss and others — and the Chris- 
tian church will abide to the end of the world, it must be 
confessed that infant baptism is pleasing to God. For 
God can never be his own opponent, nor support lies and 
knavery, nor bestow his grace and Spirit to that end. This 
is perhaps the best and strongest proof for the simple and 
unlearned people. For no one can take from us or over- 
throw the article of faith, "I believe in the holy Christian 
Church, the communion of saints." 

232. Furthermore, we maintain that the vital concern is 
not the presence or the absence of faith inasmuch as the 
latter can not vitiate baptism itself; God's Word and com- 
mand is the vital concern. This is perhaps a little strongly 
expressed, but it is based upon what I have already said, 
that baptism is simply water and God's Word in and with 
each other : that is, when the Word accompanies the water, 
baptism is rightly administered although faith be not pres- 
ent; for faith does not constitute baptism, it receives it. 
Now, baptism is not vitiated, even if it is not rightly re- 
ceived or made use of ; because it is not bound to our faith, 
but to the Word of God. 

Even though a Jew came to us in our day with deceit and 



LUTHER'S LARGE CATECHISM. 167 

an evil purpose and we baptized him in all good faith, we 
should have to admit that his baptism was genuine. For 
there would be the water accompanied by God's Word, al- 
though he failed to receive it as he should. In like manner, 
those who unworthily partake of the Lord's Supper receive 
the true sacrament, even though they do not believe. 

233. Thus you see that the objections of the sectarians 
will not stand. As we said, even if children do not believe — 
which is proven not to be the case — yet their baptism would 
be valid, and they should not be rebaptized. Just so, the 
sacrament of the Lord's Supper is not corrupted when one 

j even partakes of it with an evil purpose, and it would not 
be permissible for him, because of that abuse, to partake 
of it again the same hour as if he had not received the 
true sacrament at first. That would be to blaspheme and 
dishonor the sacrament in the worst possible manner. How 
can we imagine that God's Word and ordinance should be 
wrong because we make a wrong use of them? Therefore 
I say, have you not believed, then believe now, and confess : 
The baptism was indeed right, but, alas, I received it in the 
wrong way. Now, I myself, and all who are baptized, must 
confess before God thus: I come here in my own faith 
and also in the faith of others, yet I cannot build upon the 
fact that I believe and many people are praying for me; 
what I build upon is, that it is thy Word and command. 
Just as I go to the Lord's Supper, not on the strength of 
my own faith, but on the strength of Christ's Word. Whether 
I be strong or weak, I commit myself into the hands of God. 
This I know, that he bids me go, eat and drink, and he 
gives me his body and blood, which will never lie to me 
nor deceive me. 

234. We do the same in infant baptism. We bring the 
child with the conviction and trust that it believes, and pray 
God to grant it faith. But we do not baptize the child upon 
that; we do it solely upon God's command. Why so? Be- 
cause we know that God does not lie. I and my neighbor, 
in fact, all men, may err and deceive, but the Word of God 
cannot err. 



168 LUTHER ON CHRISTIAN EDUCATION. 

235. Therefore, only presumptuous and stupid persons,- 
argue and conclude that where there is no true faith, there! 
also can be no true baptism. Likewise, I might argue, if I f j 
have no faith, Christ is nothing; or, if I am not obedient, 
father and mother and superiors are nothing. Is that a cor- 
rect conclusion — ^because one does not do what he ought to 
do, the thing which he misuses is of no consequence and of 
no value? My good friend, rather reverse the argument and 
conclude that baptism is valuable and right just because it 
has been improperly received. For if it were not right in 
itself, we could not abuse it or sin against it. Hence the 
saying: "Abusus non toUit, sed confirmat substantiam," 
Abuse does not remove the substance, but demonstrates its 
existence. Gold is none the less gold because a harlot wears 
it in sin and shame. 

236. Therefore, let the conclusion be that baptism re- 
mains always good and its essence unimpaired, even though 
one be baptized without true faith; for God's ordinance 
and Word cannot be changed nor perverted by mankind. 
But the fanatics are so blinded that they cannot discern 
God's Word and command. They regard baptism as if it 
were but water in a brook or in a vessel, and magistrates 
only as ordinary people. And because they see neither 
faith nor obedience, they think the things themselves are 
also to be considered worthless. Here lurks a sly, seditious 
devil, who would gladly tear the crown from those in au- 
thority to trample it Under foot, and would besides pervert 
and bring to naught all God's works and ordinances. 
Therefore, we must be watchful and well armed, and not 
allow ourselves to be turned from the Word or led astray, 
and so neglect baptism or regard it only as an empty sign, 
as the fanatics dream it is. 

237. Lastly, we ought to know what baptism signifies 
and why God ordained just this outward sign and rite for 
the sacrament by which we are first taken into the commun- 
ity of Christians. The act or rite consists in being placed in- 
to the water, which flows over us, and being drawn fromi 
it again. These two things, the placing in the water and 



LUTHER'S LARGE CATECHISM. 169 

the emerging from it, signify the power and efficacy of 
baptism; which is simply the mortifying of the old Adam 
in us and the resurrection of the new man, both of which 
operations continue in us as long as we live on the earth. 
Accordingly, a Christian life is but a daily baptism, which, 
once entered upon, requires us incessantly to fulfill its con- 
ditions. Without ceasing we must purge out what is of the 
old Adam, so that what belongs to the new man may come 
forth. But what is the old man? Inherited from Adam, he 
is passionate, hateful, envious, unchaste, miserly, lazy, con- 
ceited and, last but not least, unbelieving; thoroughly cor- 
rupt, he offers no lodgment to what is good. Now, when 
we enter Christ's kingdom, such corruption should daily 
decrease and we should become more gentle, more patient, 
more meek, and ever break away more and more from un- 
belief, avarice, hatred, envy and vainglory. 

238. This is the right use of baptism among Christians, 
indicated by the act of baptizing with water. Now, where 
this amendment of life does not follow, but the old man in 
us remains unbridled and only grows stronger, there is not 
a proper use of baptism but a struggle against it. Those 
out of Christ cannot but grow worse every day ; as the pro- 
verb says: Evil unchecked waxeth worse and worse. If 
one was proud and avaricious a year ago, today he is much 
more so. Vice thus grows from youth on, and it never ceases 
to grow. A young child, which has no special vice, becomes 
vicious and unchaste as it grows. When full manhood has 
been attained, the real vices set in and increase v/ith time. 
Therefore, the old man follows unchecked the laws of his 
nature unless restrained and curbed by the power of the 
baptismal covenant. On the other hand, when we become 
Christians, the old man daily grows weaker, until at length 
he is altogether subdued. This is, in the true sense, to 
plunge into baptism and daily to arise again. So the out- 
ward sign has been appointed, not only on account of what 
it confers, but also on account of what it represents. Where 
faith abounds with its fruits, there baptism is not an empty 
sign, but the work of mortifying the flesh accompanies the 



170 LUTHER ON CHRISTIAN EDUCATION. 

sign. Where faith is wanting, there baptism remains only 
an unfruitful sign. 

239. And here you see that baptism, both in its efficacy 
and its signification, includes what has been called the third 
sacrament, namely, repentance, but rightly considered it is 
nothing but baptism in its effects. For what does repent- 
ance mean but earnestly making front against the old man 
and advancing in the new life? Therefore, if you live a 
life of repentance, you advance in baptism, which not only 
signifies this new life, but effects it — ^begins and inspires it. 
For in it is given grace, the Spirit and power, to suppress 
the old Adam and enable the new man to come forth and 
to grow. 

Therefore, baptism will always be valid. Although some 
fall from it and sin, we still have always access to it that 
we may again subdue the old man. But we ought never to 
be rebaptized with water; for although we were immersed 
in water a hundred times, it would be no more than one 
baptism. The effect and significance of baptism continue 
and abide. Thus repentance is simply a return and a 
re-entry into baptism, to resume the practice of what has 
been begun but abandoned. 

240. I say this to correct the notion which has for a 
long time prevailed with us, that baptism is something of 
the past, which we could no longer avail ourselves of after 
falling back into sin. We have this notion because we re- 
gard it only in the light of a work accomplished once for- 
ever, a view which may be traced to the fact of St. Jerome's 
having written that repentance is the plank on which we 
must launch forth and pass across to the other shore after 
the foundering of the ship in which we embarked when we 
entered the community of Christians. These words deprive 
baptism of its value, making it of no further use to us. This 
utterance is not a true figure, for the ship never founders, 
since it is, as I said, God's ordinance and not our own de- 
vice. But it may indeed happen that we fall out of it. 
And if one falls out, he should immediately make for the 



LUTHER'S LARGE CATECHISM. 171 

ship again and cling to it until he gets into it and sails on 
in it as he did at first. 

241. Thus we see v>^hat a splendid thing baptism is, 
which rescues us from the very jaws of the devil, makes 
us God's own children, overcomes and takes away sin, daily 
strengthens the new man in us, and always continues with 
us until, snatched from the misery of the present, we shall 
have attained to the eternal glory beyond. Accordingly, 
everyone should treat baptism as a garment for everyday 
use. Every day he should be found in faith and amid its 
fruits; every day should witness the war against the old 
man and the growth of the new. For, if we wish to be 
Christians, we must practice the things that make for 
Christianity. If one falls from his baptismal covenant, 
let him return to it. For as Christ, the mercy-seat, does not 
retreat nor forbid us to return to him although v/e sin, so 
likewise all his treasures and gifts remain with us. When, 
therefore, we have once received in baptism the forgiveness 
of sin, it remains with us day by day as long as we live ; that 
is, as long as we carry the old Adam about with us. 
Readings in Luther and the Bible on Holy Baptism. 

The last two parts of the Catechism treat of the two sac- 
raments. The Word and the sacraments constitute the divine 
means of grace. A sacrament is a sacred act, instituted by 
Christ himself, in which heavenly treasures are dispensed 
through certain earthly elements, by which God offers, applies 
and seals the gracious promises of the Gospel to men. Ac- 
cording to this definition only baptism and the Lord's Supper 
can be considered sacraments. 

I. Baptism in General. Sermon on holy baptism (Mt 3, 
13-17), Jan. 6, 1535. Sermon on the sacrament of baptism, 
1519, in this volume. The Forms for Administering Baptism 
(Taufbuechlein), 1523, 1524. Discussion on the baptism of the 
law, of John, and of Christ, 1520. Gen 17, §135-146. Sermon 
on Mt 3, 13-17, preached on Epiph. just before his death, and 
issued in 1546. Two sermons on the baptism of Prince Bern- 
hard, son of Prince John of Anhalt, held at Dessau the first 
and second days of April, 1540, on Mt 3, 1-12; 3, 13-17. Table 
Talk, chapter on Baptism. Each of the following four head- 
ings is based upon a passage of Scripture (Mt 28, 19-20; Mk 
16, 16; Tit 3, 5-8; Rom 6, 4). 

II. What Baptism is. Its Nature. Baptism is not simply 
water, but it is the water (a) comprehended in God's com- 
mand, and (b) connected with God's Word (Mt 28, 19-20). 
The author of baptism is God (Lk 3, 2-3; 7, 30; Jn 1, 33; Mt 
21, 25; 28, 19). 



172 LUTHER ON CHRISTIAN EDUCATION.' 

III. What Baptism gives or profits (Mk 16, 16). Its Bene- 
fits or Blessings, (a) It works forgiveness of sins (Acts 2, 
38; 22, 16; Zech 13, 1; Rom 11, 27). (b) It delivers from death 
and the devil (1 Cor 15, 55-57; 1 Pet 3, 20-21; Tit 3, 5; 1 Jn 
4, 4; 5, 4; Col 1, 13-14; 1 Cor 6, 11). (c) It gives everlasting 
salvation to all who believe (Jn 3, 5; Lk 7, 30; Rom 8, 16-17; 
Is 54, 10; Gal 3, 26-27). He that believeth and is baptized shall 
be saved (Mk 16, 16). 

IV. The Power of Baptism (Tit 3, 5-8). Its Efficacy. It 
is not water indeed that does these great things, but (a) the 
Word of God, which is in and with the water. See references 
on the power of God's Word. Eph 5, 26-27. (b) And faith, 
which trusts the Word of God in the water. See references on 
the power of faith. Faith that does not cleave to the water, 
but to the Word. With the Word of God baptism is (1) a 
gracious water of life; a water in which God has put all his 
grace, hence it works life. Tit 3, 5-7; Eph 2, 8. (2) And a 
washing of regeneratioQ in the Holy Spirit. Baptism is our 
Pentecost. 

V. What Baptism signifies (Rom 6, 4). Its Obligations, (a) 
That the old Adam in us should, by daily sorrow and repent- 
ance, be drowned and die, with all sins and evil lusts. The 
old heart is no more to rule in us. Eph 4, 22-24; Rom 6, 12- 
14; 2 Cor 7, 10; Ps 32, 5. (b) And again a new man daily 
come forth and arise, who shall live before God in righteous- 
ness and purity forever (Rom 6, 4; Gal 2, 20; Phil 3, 12; 2 
Cor 5, 15-17; Eph 4, 24; Col 3, 10; Acts 2, 42; 2 Pet 3, 18). 

VI. The Mode of Baptism. Lutherans hold that the mode 
of baptism is no essential part of the sacrament, any more than 
the mode of celebrating the Lord's Supper is essential to it. 
Neither the meaning of the word baptism, nor the occasion of 
its administration in the Scriptures (Mt 3; Jn 3, 22-23; 4, 1-2; 
Acts 2, 41; 8, 12; 8, 36-38; 9, 18; 10, 47-48; 16, 15; 16, 33) show 
how the sacrament was administered. The instances referred 
to, and the analogy of Old Testament ordinances (Num 19, 
13-21; Lev 14, 7; 14, 16-51; 16, 14-15) and expressions (Is 3, 
15; Ezek 36, 25; Heb 10, 22), indicate pouring and what is 
called sprinkling as quite as likely, to say the least, as immer- 
sion. For these and other reasons the Lutheran Church bap- 
tizes by sprinkling or affusion. The Greek word from which 
baptize is derived signified, at the time of the apostles, all 
purifications, whether by pouring or by immersion (Eccles 34, 
30; Mk 7, 4; Lk 11, 38; Heb 9, 10). 

VII. The Subjects of Baptism. Infant Baptism. Two ser- 
mons on Mt 3, 1-17, at the baptism of Prince Bernhard, 1540. 
See above. Vol 13, 373, §8 ff., the deaf mute. Vol 11, 79, 
§18-47, the centurion's servant healed. Vol. 14, 207, §24-27, the 
palsied man healed. A letter to tv/o pastors on the Anabap- 
tists, 1528. Thoughts on lay baptism (Nothtaufe), 1542. 

Children should be baptized, because 

(1) Our Lord declares, To such belongeth the kingdom of 
God (Mk 10, 14-16). Hence they are entitled to enter it by 
baptism. 

(2) Christ directs us to bring the little children to him, and 
we should do it in the way he appointed, by baptizing and 
teaching them (Mt 19, 14; 28, 19-20). 

(3) As in the Old Testament children were received, so also 



LUTHER'S LARGE CATECHISM. 173 

are we assured in the new covenant, "The promise is unto you, 
and to your children*' (Acts 2, 39). 

(4) The Bible speaks of entire families being baptized by 
the apostles (Acts 16, 15; 16, 33; 1 Cor 1, 16), and there is no 
reference to children being excluded. 

(5) Because every baptism, even that of adults, is essen- 
tially an infant baptism, for our Lord says: "Verily, I say 
unto you, except ye turn, and become as little children, ye 
shall in no wise enter into the kingdom of heaven" (Mt 18, 
3). 

Children were to receive circumcision, the token of the cov- 
enant God made with Abraham, and the seal of the righteous- 
ness of faith; so now children ought to be baptized and receive 
the token of the new covenant, the seal of the same righteous- 
ness of faith. 

That infants are to be baptized is taught in Jn 3, 5-6 and Mt 
28, 19-20; from this universal rule infants cannot be excluded 
(Mk 10, 13-14; Mt 18, 6-11; 1 Cor 1, 16; Gen 17, 7; 17, 12-14; 
Acts 2, 39). 

Further, (a) Infants belonged to the Old Testament church 
(Gen 17, 12) and the New is not more exclusive than the Old. 
(b) Origen, born 85 years after St. John died, and other 
Christian fathers, assert that infant baptism was handed down 
to their age from the days of the apostles, (c) Infant bap- 
tism was the universal practice of the Christian Church till 
the time of the Reformation; since then only a very small 
part of the Christian Church has excluded children from bap- 
tism. 

Christian Missions. "Go ye therefore, and make disciples of 
all the nations, baptizing them into the name of the Father 
and of the Son and of the Holy Spirit," into the name of the 
three persons of the Godhead, of whom we learned in the 
Apostles' Creed. Christ's baptismal commission is here con- 
tained in his great missionary command. Both become more 
significant when considered together. They should not be 
separated. All nations are to be discipled by baptizing and 
teaching. 



FIFTH PART. 

Sacrament of tbe %oxb*^ Supper 

242. Having treated holy baptism from a threefold point 
of view, we find it expedient to speak of the second Sacra- 
ment likewise under the three headings : What it is, what 
its benefits are, and who should receive it. Our authority 
in the premises shall be the words used by Christ in insti- 
tuting this Sacrament, with which everyone who desires to 
be a Christian and go to the Lord's Supper should be famil- 
iar. For we are not disposed to sanction the admission to 
and the partaking of the Sacrament on the part of people 
who do not know what they are to receive and what they 
come for. The words in question are as follows : 

"Our Lord Jesus Christ, in the night in which he was 
betrayed, took bread ; and when he had given thanks, 
he brake it, and gave it to his disciples, saying : Take, 
eat; this is my body which is given for you; this do 
in remembrance of me." 

"In like manner, when he had supped, he took also 
the cup, and when he had given thanks, he gave it to 
them, saying, Drink ye all of it; this cup is the New 
Testament in my blood, which is shed for you for the 
remission of sins; this do, as oft as ye drink it, in re- 
membrance of me." Mt 26, 26ff.; Mk 14, 22 ff.; Lk 
22, 19 ff.; 1 Cor 11, 23 ff. 

243. We have no wish on this occasion to dispute or 
contend with those who blaspheme and desecrate this sac- 
rament; but we will first consider, as we did in the case of 
baptism, wherein the power of this sacrament lies, namely, 

174 



LUTHER'S LARGE CATECHISM. 175 

in God's Word and ordinance or command, which is the 
chief thing to be considered. For the Lord's Supper was not 
invented or instituted by any man. It was instituted by 
Christ without man's counsel or suggestion. The result is 
that, analogous to the Ten Commandments, the Lord's 
Prayer and the Creed, which remain unimpaired in their es- 
sence and authority, irrespective of man's disposition to 
obey, to pray and to believe, this most precious Sacrament 
remains unimpaired both in essence and quality, regard- 
less of man's worthiness when he uses it. What! do you 
think God is so influenced by our faith and conduct as to 
permit them to affect his ordinances? All temporal things 
remain as God created and ordained them, regardless of 
how we treat them. This must always be maintained. 
This argument can not be used too zealously; for it is a 
thorough refutation of all the fustian of the sectarians, who, 
contrary to the Word of God, view the Sacraments as hu- 
man performances. 

244. Now, what is the Sacrament of the Altar? Answer: 
It is the true body and blood of our Lord Jesus Christ, in 
and under the bread and wine which Christians are com- 
manded by the Word of Christ to eat and to drink. As we 
said, when speaking of baptism, that it is not simply water ; 
so we say here that the Lord's Supper is bread and wine, but 
not ordinary bread and wine as served at table. It is bread 
and wine comprehended in and connected with God's Word. 

245. It is the Word, I maintain, that constitutes this 
sacrament, and determines the difference between ordinary 
bread and wine and a sacrament the name of which express- 
es what it is : Christ's body and blood. For it is said : "Ac- 
cedat verbum ad elementum, et fit sacramentum," "Let the 
Word be joined to the element, and it becomes a sacrament." 
This saying of St. Augustine is so explicit and so well put 
that it is doubtful if he has said anything better. The Word 
must make the element a sacrament; otherwise it remains 
a mere element. Now, it is not the word and institution of 
a prince nor emperor, but of Supreme Majesty, at whose 
feet all creatures should fall and cry : Yes, it is as he says ; 



176 LUTHER ON CHRISTIAN EDUCATION. 

and should accept it with all honor, fear and humility. With 
this Word you can strengthen your conscience and say: 
Let a hundred thousand devils, with all the fanatics, come, 
saying, How can bread and wine be Christ's body and blood? 
Still I know that all the spirits and learned men together 
have not wisdom to compare with the smallest degree of 
that of the Divine Majesty. Now, we have here Christ's 
own words: "Take, eat; this is my body." "Drink ye all 
of it." "This cup is the New Testament in my blood," etc. 
To this we will cling, and we will see who shall dare to exalt 
his authority over Christ's, and to alter what he has taught. 
While it is true that you have nothing but bread and wine 
if you take away the Word or if you fail to take it into con- 
sideration, it is assuredly true, likewise, that you have 
Christ's body and blood when Word and element remain 
together, as they shall and must. For as we have it from 
the mouth of Christ, so it is ; he cannot lie nor deceive. 

246. On this authority it is now easy to answer all ques- 
tions with which people vex themselves; such as whether 
or no a wicked priest may officiate and administer the Sacra- 
ment, and like questions. For here we conclude and say: 
Although a rogue administers the Lord's Supper or even 
takes it, it is the true Sacrament, that is, Christ's body and 
blood, just as when one uses it most worthily. For it is not 
based upon human holiness, but upon the divine Word. As 
no saint on earth, yea, no angel in heaven, can change bread 
and wine into Christ's body and blood, so likewise no person 
can change or transform the Sacrament, even though it be 
misused. For the Word by which it was instituted a sacra- 
ment is not rendered false because of an individual's un- 
worthiness or unbelief. Christ does not say : If you believe 
or are worthy, you have my body and blood. He says: 
Take, eat and drink ; this is my body and blood. Likewise, 
he says, "This do" ; namely, what I now do, what I institute, 
give to you, and tell you to receive. That is practically 
saying: God gives, whether you are unworthy or worthy; 
you have here his body and blood by virtue of the power 
of these words, which are coupled with the bread and wine. 



LUTHER'S LARGE CATECHISM. 177 

Mark this and remember it well; for on these words is 
based all our argument, protection and defense against all 
errors and temptations that have arisen or may yet arise. 

247. We have briefly considered the first part, namely, 
the essence of this Sacrament. We now come to its power 
and blessing, which is a most important part, as we should 
know what we go for and what we receive. This is plainly 
evident from the words just quoted: This is my body and 
blood, given and shed for you for the remission of sins. In 
other words, we go to the Communion because we receive 
there a treasure through and in which we obtain the for- 
giveness of sins. Hov/ so ? There stand the words through 
which this is imparted ! When he bids me go to eat and to 
drink, it is with the intent that it should be mine and be 
a source of blessing to me as a pledge and earnest thereof, 
yea, as the very gift in which I am to find shelter against 
sin, death and every misfortune. 

248. Therefore, it is appropriately named the food of 
the soul, since it nourishes and strengthens the new man. 
While it is true that through baptism we are first born 
anew, our human flesh and blood have not lost their old 
skin. There are so many hindrances and temptations of 
the devil and the world that we often grow weary and heavy 
laden, and at times even stumble. Therefore the Lord's 
Supper is given for daily food and sustenance, that our faith 
may refresh and strengthen itself and not fall back in the 
battle but grow continually stronger. The new life should 
be one that develops and advances, but at the same time 
it must endure a great deal. For the devil is truly an angry 
foe; when he sees that we are on our guard against him, 
fighting the old man in us, and that he cannot overpower 
us by his might, he will try stealthy and wily methods and 
use all his arts, never ceasing until at last he wears us out, 
so that we either renounce our faith or go so far as to yield 
hands and feet and to become dispirited or indifferent. 
For such times this comfort is offered ; when the heart feels 
too sorely pressed it may draw renewed strength and com- 
fort from the Lord's Supper. 



178 LUTHER ON CHRISTIAN EDUCATION, 

249. But here our clever and learned wiseacres twist 
themselves out of shape as they clamor and bluster: How 
can bread and wine forgive sins or strengthen faith? Yet, 
they are aware that we do not claim this of bread and wine 
— in itself, bread is bread — but of that bread and wine which 
are Christ's body and blood and with which the Word is 
coupled. These, we repeat, are the treasure. Now, this 
treasure is conveyed and communicated to us in no other 
way than through the words "given and shed for you for the 
forgiveness of sins." In these you receive the double assur- 
ance that it is Christ's body and blood, and that it is yours 
as your treasure and gift. Now, Christ's body can never 
be a fruitless and vain' thing, accomplishing nothing and 
benefiting none. Yet, however great the treasure may be in 
itself, it must be contained in the Word and offered to us 
through the Word, or we could never know of it nor seek it. 

250. Therefore, their talk amounts to nothing who say 
that the body and blood of Christ are not given or shed 
for us in the Lord's Supper and that hence we cannot have 
forgiveness of sins in the Sacrament. Although the work 
was finished on the cross and salvation there secured, yet it 
cannot come to us in any other way than through the Word. 
How should we know that it was finished and is offered to 
us if it had not been proclaimed by preaching, by word of 
mouth? Whence do they know of forgiveness or how can 
they lay hold of it and appropriate it to themselves who 
do not abide by and believe the Scriptures and the Gospel? 
Now, the whole Gospel and the article of the Creed, "I be- 
lieve in the holy Christian church, the forgiveness of sins," 
etc., are incorporated in the Lord's Supper and offered to us 
by the Word. Why should we allow this treasure to be torn 
from the Sacrament? They must still confess that these 
(the words of Christ we have quoted) are the very words we 
hear everywhere in the Gospel. Yea, they dare no more say 
that these words in the Sacrament are worthless than to 
say that the whole Gospel or the Word of God apart from 
the Sacrament is worthless. 

251. We have so far considered the Lord's Supper as 



•!'' 



LUTHER*S LARGE CATECHISM. 179 

such from the standpoint of its essence and blessings. It 
remains for us to consider its power and blessings in their 
relation to the recipient. We answer most briefly, as we 
said above of baptism and frequently elsewhere: Whoever 
believes these words has what the words declare and 
bring. For they are not spoken or preached to stone or 
wood, but to those who hear them, to whom Christ says: 
"Take, eat," etc. And inasmuch as he offers and promises 
forgiveness of sins, there is no other way of receiving it than 
by faith. This faith he himself demands in his Word when 
he says: "Given and shed for you." As if he should say: 
Therefore, I give it and bid you eat and drink, that you 
may accept it and enjoy it. Now, he who takes to heart 
these words and believes that they are true, has what the 
words declare. But he who does not believe has it not, 
because he allows it to be offered to him in vain and refuses 
to enjoy this gracious blessing. The treasure is indeed 
disclosed and before everyone's door, yea, upon his table. 
It is necessary, however, that you take it and confidently 
believe it is just as the words tell you. 

252. Now, this is all that is required of a Christian as 
preparation to receive the Sacrament worthily. For since 
this treasure is offered in words, it can be grasped and ap- 
propriated only by the heart. Such a gift and eternal bless- 
ing cannot be seized by the hand. Fasting and prayer 
and like things may have their place as an external prepara- 
tion and youthful discipline that there may also be a rever- 
ential and modest bodily attitude towards the body and 
blood of Christ. However, that which is given in and with 
the Sacrament cannot be grasped nor appropriated by our 
body. It is accomplished by faith in the heart, which dis- 
cerns this treasure and desires it. ♦ This is sufficient for all 
ordinary instruction on the Lord's Supper. Whatever re- 
mains to be said on it is more appropriate for another oc- 
casion. 

253. In conclusion, the fact that we possess the right 
understanding and doctrine of the Lord's Supper should sug- 
gest the exhortation and entreaty not to permit this great 



180 LUTHER ON CHRISTIAN EDUCATION. 

treasure, which is daily administered and distributed among 
Christians, to be offered in vain. 

What I mean is, that people who lay claim to Christianity 
should make preparation often to receive the blessed Sacra- 
ment. For it is evident that we are liable to grow careless 
and indolent in its observance. Many who hear the Gospel, 
since the pope's nonsense has been put away and we are 
free from his oppression and authority, let a year, or two 
or three years, or even longer time, elapse without re- 
ceiving the Sacrament, as if they were such strong Chris- 
tians that they had no need of it. Some who are kept from 
going allege as ground my teaching that none should go 
unless they feel themselves impelled by hunger and thirst 
therefor. Others maintain that it is a matter of choice 
and not necessary; that it is sufficient if they believe in 
other respects. Thus the majority become altogether gross 
and at last despise both the Sacrament and God's Word. 

254. While we repeat what has been said before that we 
should not, for our life, drive or coerce anyone in this re- 
spect lest the old regime of murdering souls should be 
ushered in once more, let it be understood that people who 
for a long time stand aloof and abstain from the Sacrament 
are not to be considered Christians. Christ did not insti- 
tute it to be treated as a mere spectacle ; it was his command 
to Christians to eat and drink, and thereby to remember 
him. True Christians who prize and value this Sacrament 
will certainly urge and persuade themselves to partake. 
But there are the plain people and the weak, who also would 
like to be Christians. In order to induce these to see the 
reason and necessity for honoring the Sacrament, let us 
devote a little attention to this point. As in other matters, 
it is not sufficient merely to teach with fidelity, love and 
patience, but daily exhortations also are needed; so it is 
necessary to persist in preaching on the subject in question 
lest people should become indolent or indifferent. For we 
know that the devil always opposes this and every other 
feature of Christianity, seeking to hound and drive away 
whom he can. 



LUTHER'S LARGE CATECHISM. 181 

255, In the first place, we have a plain text in Christ's 
Words : "This do in remembrance of me/' These are words 
of precept and command ; thereby all who would be Chris- 
tians are enjoined to receive the Sacrament. They are words 
addressed to disciples; hence, whoever would be one of 
their number, let him inwardly and outwardly adhere to 
the Sacrament — not from compulsion as coerced by men, 
but to please and obey the Lord Christ. But you may say : 
Still it is written in this same connection, "As oft as ye do 
it," which shows that he never forces anyone but leaves it 
to our own free choice. I answer, that is true, but it is not 
written that we should never partake. Indeed, the very 
words, "As oft as ye do it," imply that we should do it 
often. And these words are added because Christ desires 
the Sacrament to be untrammeled by regulations as to time, 
unlike the Passover of the Jews, which the people were 
obliged to celebrate only once a year, and then it must be 
on the evening of the fourteenth day of the first full moon, 
not varying a day. Num 9, 5. Christ's Words mean: I 
institute for you an Easter festival or supper, of which 
you are to partake, not just on this evening once a year, but 
you shall enjoy it frequently, when and where you choose, 
according to the opportunity and need of each one, and 
being bound to no definite place or time. Yet the pope after- 
ward perverted it and made of it a Jewish festival. 

256. Thus you see no liberty is granted to treat the Sac- 
rament with contempt. To dispense with the Sacrament 
without positive hindrance for a long time and to feel no 
desire for it — that I call treating the Lord's Supper with 
contempt. If you wish such liberty, then take even a little 
more and cease to be a Christian, then you need not believe 
or pray — ^for one is as much Christ's commandment as the 
other. But if you desire to be a Christian, you must ever, 
from time to time, satisfy this mandate and obey. For such 
a commandment should ever move you to rigidly examine 
your inner life and reflect: What manner of Christian am 
I? Were I a Christian, I would always have at least a little 
longing to do what my Lord commanded me to do. 



182 LUTHER ON CHRISTIAN EDUCATION. 

257. Now, that we treat the Sacrament in so gingerly a 
fashion, we feel what sort of Christians we were under the 
papacy, when we so felt the force of man's authority that 
we were driven not by desire, nor by love, not even by con- 
sideration for the command of Christ, but by fear alone. 
We, however, compel or drive no one, and no one should 
partake of it merely to serve and please us. That Christ 
desires it and that it is pleasing to him, should be enough to 
arouse and prompt you. We should not allow ourselves to 
be forced by man either to believe or to do good. All we do 
is to instruct and admonish you as to your duty, not for our 
sake, but for your own.. He coaxes and invites you; if you 
despise it you must answer for it yourself. This is the first 
point; it has been written especially for the benefit of the 
cold and indifferent, that they may come to their senses and 
awaken. It is certainly true, as I have experienced myself, 
and everyone will find out for himself, that if we withdraw 
from the Sacrament we grow coarser and colder from day 
to day and soon ignore it altogether. But if we go often to 
the Lord's Supper, we must from time to time examine our 
hearts and consciences and conduct ourselves as those who 
are anxious to be right with God. Accordingly as we do so 
will our hearts be warmed and enkindled, thus avoiding be- 
coming entirely cold. 

258. But do you ask. What if I feel that I am not pre- 
pared? I answer: That is my trial also, coming from the 
old order under the pope, when we tortured ourselves to be 
perfectly clean that God himself might find no flaw in us. 
Wherefore, we became so timid that everyone was instantly 
shocked when he paused to reflect, and said: Alas! I am 
not worthy. There nature and reason compare our un- 
worthiness with the great and priceless blessing. It is like 
a dark lantern in comparison with the clear sun, or like 
refuse compared to precious stones. Because nature and 
reason see this contrast, men will not partake of the Lord's 
Supper, but wait until they shall be prepared, week after 
week and one half-year after another. But if you are to be 
concerned about how good and pure you are and to strive 



LUTHER'S LARGE CATECHISM, 183 

that nothing may sting your conscience before you go, then 
you may never go. 

We are then to make a distinction here between men. 
The insolent and unruly are to be forbidden to come, for 
they are not fit to receive forgiveness of their sins, since 
they do not desire it and are unwilling to lead a godly life. 
The others, however, who are not coarse and dissolute peo- 
ple, but anxious to be godly, should not absent themselves, 
even though in other respects they be weak and infirm. As 
Hilary said : "Unless a person has committed a sin by which 
he has forfeited his Christian standing and for which he 
should by right be expelled from the congregation, he should 
not exclude himself from the Sacrament lest he deprive him- 
self of life." No one will attain that degree of perfection 
where he will not retain many daily infirmities in his flesh 
and blood. 

259. Hence, people with such misgivings should learn that 
the highest and best attainment is to know that our Sacra- 
ment depends not upon our worthiness. We are not bap- 
tized because we are worthy and holy, nor do we go to con- 
fession pure and without sin; on the contrary, we go as 
poor, miserable beings and just because we are unworthy 
in ourselves ; excluded is only he who does not desire grace 
and absolution or one who never thinks of amending his 
life. But he who earnestly desires grace and consolation 
should persuade himself to go, and should let no one deter 
him, saying: I earnestly desire to be worthy, but I come 
not in my worthiness; I come depending upon thy Word, 
because thou hast commanded it, and as one anxious to 
be thy disciple, no matter how insignificant my worthiness. 
But it is hard to do this. For we are hindered by our natural 
disposition to look more to ourselves than to the lips of 
Christ and the words proceeding from them. Human na- 
ture is constrained to such a course by its desire securely 
to rely upon itself ; where it cannot do this, it will not move. 
Let this suffice for the first part. 

260. In the second place, a promise is attached to this 
commandment, as mentioned above, which should most 



184 LUTHER ON CHRISTIAN EDUCATION. 

forcibly prompt and impel us. Here stand the loving and 
precious words: "This is my body, given for you. This is 
my blood, shed for you for the remission of sins." These 
words, I said, are not preached to wood and stone, but to 
me and to you; otherwise Christ might as well have been 
silent and have refrained from instituting a Sacrament. 
Therefore, reflect, and include yourself in this word "yo^>" 
that he may not speak with you in vain. 

261. In this Sacrament he offers us all the treasures he 
brought from heaven for us, to which he invites us most 
graciously in other passages ; as when he says in Matthew 
11, 28: "Come unto me all ye that labor and are heavy 
laden and I will give you rest." Now it is a sin and a 
shame that, when he tenderly and faithfully calls and ex- 
horts us to possess ourselves of the greatest and most pre- 
cious blessing, we should want to be strangers to it — - 
neglecting the Lord's Supper so long that at length, cold 
and hardened, we have lost all desire and love for it. 

Beware of regarding the Sacrament as a dangerous thing 
from which to flee. It is rather an exceedingly salutary 
and soothing medicine, helpful and quickening to both soul 
and body; for when the soul has been cured, the body has 
benefited, likewise. Why, then, act, as if the Sacrament 
were a poison which we eat to our death? That those who 
despise the Sacrament and lead unchristian lives receive it 
to their hurt and condemnation is undeniable. For such, the 
Lord's Supper can be no more beneficial than can the food 
be to a patient who willfully disobeys the advice of his 
physician in what he eats. But they who feel their weak- 
ness and are anxious to be rid of it, desirous of help, must not 
regard and use the Sacrament otherwise than as a precious 
antidote against the poison in their own systems. Here in 
the Lord's Supper you receive from the lips of Christ for- 
giveness of sins, which includes and brings with it God's 
grace and Spirit, with all their gifts, protection, refuge and 
power against death and the devil and all evil. 

262. Thus, you have on God's part both Christ's com- 
mand and promise, while on your part you should be im- 



LUTHER'S LARGE CATECHISM. 185 

pelled by your own need, which weighs upon you and for 
the sake of which comes this command, invitation and 
promise. For Christ himself says in Matthew 9, 12: "They 
that are whole have no need of a physician, but they that 
are sick." The sick are those weary and heavy laden with 
sin, fear of death, and trials by the flesh and the devil. If 
you are heavy laden and feel your infirmities, then go joy- 
fully to the Sacrament and be refreshed, comforted and 
strengthened. If you wait till you are rid of your burden 
to come pure and worthy to the Sacrament, then you must 
stay away forever; for he passes judgment and says. If 
you are pure and godly, you have no need of me and I have 
no need of you. Hence, they alone are unworthy who do 
not feel their infirmities and will not admit themselves 
to be sinners. 

263. But you ask: What shall I do if I cannot feel this 
need, nor experience hunger and thirst for the Sacrameht? 
I answer: For those who do not feel their need, I know 
of no better counsel than that they deeply explore their own 
bosoms and see if they are not made also of flesh and blood. 
If you discover that you are, then you will be benefited by 
turning to Paul's Epistle to the Galations (5, 19-21) and 
hearing what are the fruits of the flesh : "Now the works of 
the flesh are manifest, which are these: fornication, un- 
cleanness, lasciviousness, idolatry, sorcery, enmities, strife, 
jealousies, wraths, factions, divisions, parties, envyings, 
drunkenness, revellings, and such like." Therefore, if you 
cannot feel the need, still believe the Scriptures; they will 
tell you no lie, for they know your flesh better than you do 
yourself. Yea, Paul further concludes ; "I know that in me, 
that is, in my flesh, dwelleth no good thing." Rom 7, 18. 
If Paul dares to speak thus of his flesh, surely we will not 
pretend to be better or holier than he. That we do not feel 
our sin is all the worse; for it is a sign that our flesh is 
leprous flesh, which feels nothing and yet its disease rages 
and consumes all around it. As we said, even if you are 
utterly dead in sin, believe the Scriptures, which pass this 
judgment upon you. In short, the less you feel your sins 



186 LUTHER ON CHRISTIAN EDUCATION. 

and infirmities, the more reason you have to go to the Sacra- 
ment to seek a remedy. 

264. In the second place, look about you and see if you 
are not in the v/orld; or if you do not know it, then ask 
your neighbor about it. And if you are in the world, think 
not that sin and misery shall not visit you. Then conduct 
yourself as one who would be godly and hold to the Gos- 
pel, and observe if no one will be your foe, doing you in- 
jury, injustice and violence and thus giving you occasion 
for sin and wrong-doing. If you have not experienced this 
opposition, then learn it from the Scriptures, which every- 
where testify to such conduct on the part of the world. 

265. Besides the flesh and the world, you will have the 
devil about you, whom you will not completely tread under 
foot; for Christ our Lord himself could not escape his 
temptations. Now, what is the devil? Nothing else than 
what the Scriptures call him, a liar and a murderer. Jn 8, 44. 
A liar, who misleads the heart from God's Word and blinds 
it, making you unable to feel your need and to come to 
Christ. A murderer, who envies you your life every hour of 
your existence. If you could see the many daggers, spears 
and darts that are aimed at you every moment, you would 
be glad to come to the Sacrament as often as possible. The 
only reason that people go on in their own security so 
heedlessly, is because they do not think nor believe them- 
selves in the flesh, in the wicked world and under the ruler- 
ship of the devil. Therefore make up your mind to try 
this: examine yourself; look around; be sure you adhere 
to the Scriptures. If even then you feel nothing, you have 
all the more need to utter your lament to God and to your 
brother. Then let others counsel and pray for you, and 
never give up until the stone has rolled from your heart. 
Your distress will manifest itself then and you will be as- 
sured that you have fallen twice as low as any other poor 
sinner and are much in need of the Lord's Supper to help you 
in your misery. This misery, alas ! you do not see, although 
God gives his grace that you may feel your need more and 
may always grow the more hungry for the Sacrament; es- 



LUTHER'S LARGE CATECHISM. 187 

pecially since the devil assails you and incessantly pursues 
to catch and ruin you body and soul, and you are not safe a 
moment because of him. How suddenly he might have 
brought you into misery and want when you least ex- 
pected it ! 

266. Let this be said by way of exhortation, not only 
for us who are grown and advanced in years, but also for 
the young, who should be reared in the Christian doctrine 
and a right understanding of it. With such training, we 
could more easily impress upon the young the Ten Com-* 
mandments, the Creed and the Lord's Prayer; they would 
learn them with pleasure and earnestness and practice them, 
thus becoming accustomed to them from their youth. It 
is almost useless to try to alter things with old people. We 
must enlighten those who are to come after us and fill 
our offices and do our work, that they in turn may bring 
up their children to be fruitful in good deeds. Thus God's 
Word and Christianity shall be upheld. Therefore, let every 
head of a family remember that he is under obligation, by 
virtue of the injunction and command of God, to teach or 
have taught to his children the things they ought to know. 
Since they are baptized and received into the Christian com- 
munion, they ought likewise to enjoy this fellowship of the 
Lord's Supper that they may serve us and be useful. For 
we need the help of them all in our attempt to believe, to 
love, to pray and to fight the devil. 

Readings in Luther and the Bible on The Lord's Supper. 

I. The Lord's Supper in General. Sermon preached on 
Holy Thursday, 1522. Vol. 11, 202-214; 223-237; 269-281; Vol. 
12, 401-404. House Postil, Easter Wednesday. Dogmatical- 
Polemical writings against the Papists, Section II. Sermon on 
the New Testament. Sermon on the Sacrament of the true 
body of Christ and the Brotherhood, 1520. 

II. The Lord's Supper in Detail. (1) The True Presence 
of the Body and Blood of Christ in the Sacrament. Dogma- 
tical-Polem.ical writings against the Zwinglians ; and against the 
Papists' misuse of the Sacrament, Section II. (2) The recep- 
tion of the Lord's Supper. Admonition on the Sacrament of 
the Body and Blood of our Lord, 1530. Short Explanation of 
the Ten Commandments, §29 ff. Sermon on the worthy Prep- 
aration for the Reception of the Holy Communion, Holy 
Thursday, April 1, 1518. The worthy Reception of the Lord's 
Supper, Holy Thursday, March, 28, 1521. House Postil, Easter 
Wednesday, §31 ff. (3) The Administration of the Sacra- 



188 LUTHER ON CHRISTIAN EDUCATION. 

ment under both forms. Instruction and Proof, to Count 
Albrecht of Mansfeld, June 3, 1523. Other letters. (4) Prac- 
tices in Administering the Lord's Supper. The Christian Form 
to administer and to receive the Holy Communion, 1523. 

The Fifth Part of the Catechism, like the Fourth, is con- 
sidered under four headings. 

I. The Nature of the Lord's Supper. V/hat the Lord's Sup- 
per is. (a) It is the true body and blood of our Lord Jesus 
Christ under the bread and wine. This is written in Mt 26, 
26-28; Mk 14, 22-24; Lk 22, 19-20; 1 Cor 11, 23-26. In baptism 
we see only the water, so here we see only the bread and 
wine. But as by the V/ord and command of God the water is 
a gracious water of life, so the Word of God declares we re- 
ceive the body and blood of our glorified Saviour in, with and 
under the bread and wine. 1 Cor 10, 16; 1 Cor 11, 29; Jn 14, 6. 
It is not for reason to explain this, but for faith to abide by 
the word of Christ, (b) It was instituted by Christ himself 
for us Christians to eat and drink. Hence it is the ordinance 
of God and not of the Church. Like the passover-supper it 
was to be a meal of communion between Christ and his own 
and of his own among themselves. While the disciples were 
reclined with him around the table our Lord took the flat or 
thin cake, gave thanks, brake it, and handed it to them, say- 
ing, "Take, eat; This is my body, which is given for you." After 
the passover-meal he took the cup filled with wine, offered 
thanks to God and gave it also to his disciples, saying, "Drink 
ye all of it; this cup is the New Testament in my blood, which 
is shed for you and for many, for the remission of sins." The 
Old Testament or Covenant made between God and Israel on 
Mount Sinai was confirmed by the blood of beasts (Ex 24, 8). 
The New Testament or Covenant was made between God and 
mankind on Mount Calvary by the blood of Christ for the for- 
giveness of sins, offered in the Lord's Supper, 1 Cor 10, 16-17; 
1 Cor 11, 26; Heb 9, 22; 10, 18. 

II. The Benefits of the Lord's Supper. These are shown in 
the words: "Given and shed for you, for the remission o£ 
sins"; namely, that in the Sacrament, (1) forgiveness of sins, 
which includes all others, (2) life, in communion with God, and 
(3) salvation, are given us through these words. These bles- 
sings God has bestowed upon us in his Word and in Baptism, 
but as we have so often sinned God restores them to us in the 
Lord's Supper, and would thus make our Christian life com- 
plete. Jn 15, 5; 6, 53-58; 1 Jn 1, 7. "It is the food of the soul." 

III. The Power of the Lord's Supper. How the Lord's 
Supper confers its benefits. It is not the eating and the drink- 
ing indeed that does these great things, no more than water 
does them in Baptism, (a) On God's part it is the words 
which stand here: "Given and shed for you, for the remission 
of sins." These words, together with the bodily eating and 
drinking, are the chief thing in the Sacrament. The bread and 
wine and body and blood are united and the forgiveness of sins 
conveyed to us through them, (b) On our part, faith. He 
that believes these words has what they say and mean, 
namely, the forgiveness of sins. No faith, no forgiveness. Jn 
3, 36; 1 Pet 1, 13. 

IV. Preparation to Partake of the Lord's Supper, 



WORI.D-WIDE INFLUENCE OF LUTHER'S WRITINGS. 

The Methodists and Presbyterians Rive their communicants, and the others 
their baptized members or adherents. 

Country tutnerans episcopalians Methodists Baptists Presb'rians 

Germany 37,800,000 

Denmark ... 2,570,000 

Norway 2,373,000 

aweden 5,340,000 

Iceland 78,489 

Faroe Isles... 15,230 



,139 


15,450 


30,669 


298 


3,205 


3,928 


518 


5,396 


2,709 


340 


15,646 


42,011 



Scandinavia ..10,376,719 1,156 25,247 48,648 

Russia 4,190,000 29,925 

Finland 2,850,000 2.133 

Poland 460,000 



Asia 


355,580 


336,730 


Algeria 


5,000 




Egypt 


1,400 


400 


East Africa . . . 


2,245 


2,290 


South Africa.. 


221,644 


110,234 


West Africa .. 


25,403 


29,921 


Cent. Africa... 


3,874 


38,844 


Madagascar . . . 


125,000 


19,500 


Africa 


384,566 


211,189 


Australia 


117,000 


1,221,366 


Tasmania 


1,000 


76,300 


New Zealand .. 


12,757 


253,331 


Borneo 


2,061 


3,750 


Sumatra 


67,253 




Phillipines .... 


300 









Europ'n Russia 7,500,000 32,058 

Austria 420,000 2,169 8,549 

Hungary 1,300,000 

Roumania 20,000 416 317 

Bulgaria 2,100 271 101 

Turkey 3,000 1,518 

Italy 25,000 7,230 3,602 1,481 

Sv/itzerland ... 150,000 2,812 7,912 834 

Spain 5,000 4,771 339 265 

Portugal 2,000 1,798 424 

France 105,000 36,447 1,667 2,409 

Belgium 25,000 3,789 

Holland 100,000 480 1,182 

British Isles.... 272,500 16,000,000 886,083 377,747 1,498,947 

Europe 58,106,319 16,071,725 937,995 504,260 1,498,947 

Palestine 3,000 2,122 129 2,591 

Asia Minor 4,000 

Persia 2,980 296 2,844 

Caucasia 46,000 

Cent. Asia . . 7,100 

Siberia , 48,000 

Asiatic Russia. 101,000 

India 221,000 305,917 44,040 115,622 53,829 

China 21,000 20,230 14,312 10,453 17,284 

Japan 2,500 8,165 4,506 2,327 7,236 



62,858 128,531 83,784 



62 710 

95,162 3.897 11,323 

21,886 3,552 1,851 

236 3,391 



117,346 10,840 13,884 

131,225 17,240 55,000 

772 

3,721 26,000 



183 

795 121 * " * v. 070 



Oceanica 200,371 1,554,747 132,203 21,854 82,070 

North'n S. Am. 7,000 20.000 

Brazil, etc. ... 470,000 1,548 2,334 1,932 3,676 

Argentine Rep. 85,000 100 

West'nS. Am.. 60,000 1,052 522 



South America 622,000 21,548 3,386 2,032 4,198 

Cent. America 1.000 3,000 .1,737 846 41 

Greenland 10,816 

Canada 810,000 680,346 293,597 99.593 219,670 

United States. .11,400,000 2,225,000 6.084,755 4.330,462 1,635,016 

Mexico 1,000 17,000 2.879 1,314 3,902 

West Indies .. 5,200 74,185 32,820 38,406 12,000 

Alaska 3,000 50 1,222 



North America 11,730,016 2,996,531 6,414,051 4,469,825 1,871,810 
World '^, 71,399,852 21,195,470 7,669,576 5,138,188 3,554,734 



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